ADULT
SABBATH SCHOOL
LESSONS
STANDARD EDITION
Letters to Leaders and Laity
JUL AUG SEP 1993
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Adult Sabbath School Lessons (USPS 702-480)/No. 393/July-September 1993.
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12501 Old Columbia Pike
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Principal Contributor
Donald H. Thomas
Editor
Erwin R. Gane
Associate Editor
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Assistant Editor
Charlotte Ishkanian
Art and Design
Lars Justinen
Pacific Press Coordinator
Jerry D. Thomas
The World of Timothy and Titus
6
Teaching Sound Doctrine
13
Proclaim and Defend the Gospel
20
Prayer, Modesty, and Relationships
27
The Leaders of the Church
34
Godly Ministers and Members
41
The Elderly and Widows of the Church
48
c
r.
Attitudes Toward Church Leaders i..00
The Adult Sabbath School
Lessons are prepared by the
Department of Church Ministries
Ministry to Servants and False Teachers
62
of the General Conference of
Seventh-day Adventists. The
preparation of the lessons is
The Organization of the Church
69
under the general direction of a
worldwide Sabbath School
Lesson Committee, the members
Guidelines to Christian Character
76
of which serve as consulting
editors. The published lesson
quarterly reflects the input of the
Godly Living Here and Hereafter
83
committee and thus does not
solely or necessarily represent
the intent of the authors.
Rebirth Is Renewal
90
Contents
Meet the Principal Contributor
to This Quarter's Lessons
Donald H. Thomas is treasurer of the Africa-
Indian Ocean Division. Born in Kenya, Elder Thomas
has followed in the footsteps of his parents, serving
the church as a missionary in Africa nearly 40 years.
He has held positions as field and conference
president, departmental director, pilot, publishing
house manager, and union and division treasurer
during appointments to Zaire, Zimbabwe, South
Africa, and the Africa-Indian Ocean Division.
Elder Thomas received his diploma from Helder-
berg College in South Africa, his bachelor's degree in
religion from Emmanuel Missionary College, and his
master's degree in education from Andrews Univer-
sity.
Elder Thomas enjoys mechanics, photography, and
cycling in his spare time. He and Mrs. Thomas have
two adult children.
Check with your local Adventist Book
Center for the companion book to the
Sabbath School lessons.
From Homer A. Kent,
The Pastoral Epistles,
p. 50.
Introduction to 1 Timothy and Titus
Our lessons this quarter are based on the letters of the apostle
Paul to two young ministers and missionaries—Timothy and
Titus. Written against the backdrop of the first-century Chris-
tian church, these letters contain admonitions and guidelines
that are timeless. They speak to
all
who carry responsibility in
the church—every follower of Christ. Because we are a royal
priesthood (1 Peter 2:9), every believer is called to contribute to
the life of the church and to fulfill Christ's mission in the world.
OUTLINE OF 1 TIMOTHY
I.
Salutation, 1:1, 2.
II.
The Charge to Rebuke False Teachers, 1:3-20.
III.
The Universality of Christian Worship, 2:1-15.
IV.
Prerequisites for Christian Leaders, 3:1-13.
V.
The Christian Message, 3:14 to 4:5.
VI.
Practical Counsel for Ministers, 4:6-16.
VII.
The Minister as Church Administrator, 5:1 to 6:19.
VIII.
Paul's Final Charge to Timothy, 6:20, 21.
Lesson 1
June 27-July 3
The World of
Timothy and Titus
Sabbath Afternoon
READ FOR THIS WEEK'S STUDY: 1 Tim. 1:1-3; Titus 1:4.
MEMORY TEXT: "Grace, mercy, and peace, from God our
Father and Jesus Christ our Lord" (1 Timothy 1:2).
KEY THOUGHT:
In the letters to Timothy and Titus we
rediscover this week the apostle Paul's deep love for two of his
sons in the faith. He is concerned for their spiritual well-being
and for their faithfulness to God's call. Who were these young
ministers? What was the climate in their churches—Ephesus
and Crete? What special relevance do Paul's introductory words
to them have for us today?
CARING CONCERN CHARACTERIZES PAUL.
Paul's
communications with the churches and with individuals (such
as Timothy, Titus, and Philemon) reveal not only his need for
fellowship but also the depth of his concern for the body of
Christ—the church. All of Paul's letters were written to meet
immediate situations. Because human nature and human needs
remain basically the same, these letters have a special mes-
sage for us today.
An understanding of the historical and cultural background
in which these letters were written is essential to an apprecia-
tion of their messages. The circumstances, the personalities, and
the issues of the time reveal that Christ's timeless messages are
as important to us as they were to first-century Christians.
6
Sunday
June 27
THE AUTHOR OF 1 TIMOTHY AND TITUS (1 Tim. 1:1;
Titus 1:1).
What authority as an author does Paul claim for himself?
1 Tim. 1:1; Titus 1:1 (compare Gal. 1:1).
God entrusted Paul with a message that, as a faithful am-
bassador of Jesus Christ, he communicated to the church. (See
1 Cor. 11:23.) Paul's credentials were of the highest order, "by
the commandment of God" (1 Tim. 1:1).
What was the basis of Paul's claim to apostleship? Gal. 1:1,
11, 12; 2 Cor. 12:1-7, 11-13.
In the broadest sense a Christian apostle is anyone sent by
Christ with a message. Barnabas, Epaphroditus, Apollos,
Silvanus, and Timothy are all called "apostles." (See Acts 14:14;
1 Cor. 4:6, 9; Phil 2:25; 1 Thess. 1:1; 2:6.) But in the New Testa-
ment the word
apostle
generally refers to the twelve disciples
and Paul. The twelve associated with Christ, and Paul also,
received direct communications from Him. (See 1 Cor. 15:5, 8.)
An apostle in this sense was one who had received special
revelations from Christ for the church and the world.
Of what significance is the fact that Paul speaks of both the
Father and the Son as "our Saviour"?
The Father as Saviour: 1 Tim. 1:1; 2:3; 4:10.
Christ as Saviour. Eph. 5:23; Phil. 3:20; 2 Tim. 1:10.
The work of saving lost humanity is the work of Father, Son,
and Holy Spirit. "God was in Christ, reconciling the world unto
himself" (2 Cor. 5:19). It was "through the eternal Spirit" that
Christ "offered himself without spot to God" (Heb. 9:14). "He
saved us through the washing of rebirth and renewal by the
Holy Spirit" (Titus 3:5, NIV). It is our one God (Father, Son, and
Holy Spirit) whose saving presence is in our hearts. (See John
14:23.)
What are the implications for us of the fact that Paul's
messages were inspired of God? How should this fact influ-
ence our attitude to the messages contained in 1 Timothy
and Titus?
7
Monday
June 28
TIMOTHY, PAUL'S SON IN THE FAITH (1 Tim. 1:2).
Where and when did Paul first become acquainted with
Timothy? Acts 16:1-3.
"Among those who had been converted at Lystra, and who
were eyewitnesses of the sufferings of Paul, was one who was
afterward to become a prominent worker for Christ and who
was to share with the apostle the trials and the joys of pioneer
service in difficult fields. This was a young man named
Timothy. When Paul was dragged out of the city, this youth-
ful disciple was among the number who took their stand
beside his apparently lifeless body and who saw him arise,
bruised and covered with blood, but with praises upon his
lips because he had been permitted to suffer for the sake of
Christ."—The
Acts of the Apostles,
pp. 184, 185.
With what term of endearment did Paul address Timothy?
1 Tim. 1:2 (compare 2 Tim. 1:2).
Timothy had been converted to Christianity on Paul's first
missionary journey (about A.D. 47). From then on Paul could
refer to him as his spiritual child (1 Cor. 4:17; 1 Tim. 1:2;
2 Tim. 1:2).
Timothy's mother was a Jewess, but his father was a Greek
(Acts 16:1). Because of Jewish prejudice, Paul circumcised
Timothy (verse 3), who then accompanied Paul on the second
missionary journey (Acts 16-18). During Paul's three-year
stay at Ephesus on the third missionary journey, he sent Timothy
to Corinth to settle the divisions that had arisen there (1 Cor.
4:17). Later Paul and Timothy were together in Macedonia
(Acts 19:21, 22) and Corinth (Rom. 16:21). Timothy accompa-
nied Paul on his visit to Jerusalem at the end of the third
missionary journey (Acts 20:4; 21:17). He was in Rome during
Paul's first imprisonment there, about A.D. 61-63. (See Phil.
1:1; 2:19-23; Col. 1:1.) Between his first and second imprison-
ments in Rome, Paul wrote his first letter to Timothy (about
A.D. 64), urging him to remain as pastor of the church in
Ephesus.
What does Paul's love and concern for Timothy over a
period of years teach us regarding our responsibility to those
who are younger in the faith than we are?
8
Tuesday
June 29
RICH BLESSINGS FOR BELIEVERS (1 Tim. 1:2).
What special blessings did Paul wish Timothy to enjoy?
1 Tim. 1:2.
"Grace
is God's unmerited favor in operation in the heart
of his child, and
peace
is that child's consciousness of having
been reconciled with God through Christ.
Grace
is the foun-
tain, and
peace
is the stream which issues from this fountain
(cf. Rom. 5:1)."—William Hendriksen,
New Testament Com-
mentary: Exposition of the Pastoral Epistles
(Grand Rapids,
Mich.: Baker, 1957), p. 54. Peace involves an absence of
condemnation (Rom. 5:1; 8:1) because Christ's grace has
become a saving power in the heart. (See 1 Cor. 1:4-7; 2 Cor.
9:8, 14.) Heavenly peace is a precious reality even in the
midst of trouble (Ps. 119:165).
Consider the use of the word
mercy
in the following pas-
sages. To what specifically does the word refer? Luke 10:33,
37 (compare Rom. 9:23; 11:31; Isa. 54:7).
The word
mercy
is found in the apostolic salutations of Paul
only in 1 Timothy 1:2 and 2 Timothy 1:2. Paul may well have
added this to the blessings for Timothy in view of the chal-
lenges that he knew faced the young pastor in Ephesus. The
city was largely devoted to the worship of Artemis, a goddess
of fertility.
"The usual way of distinguishing between
grace
and
mercy
is to say that grace pardons while mercy commiserates; grace
is God's love toward the guilty, mercy his love toward the
wretched or pitiable; grace concerns the state, mercy the con-
dition. To a considerable extent this distinction is correct. . . .
Nevertheless, the word employed in the original . . . is often
somewhat broader in scope. It indicates not only the actual
outpouring of
pity
upon those
in distress
but also the underly-
ing lovingkindness of which God's creatures, particularly his
people, are the objects, regardless of whether . . . they are
viewed as being 'in deep misery' or more generally 'in need of
help.' "—Hendriksen,
Exposition of the Pastoral Epistles,
p. 55.
Think of some practical ways we can contribute to the
peace of those around us by showing them mercy.
9
Wednesday
June 30
THE CHURCH IN EPHESUS (1 Tim. 1:3).
Why did Paul urge Timothy to remain as pastor in Ephesus?
1 Tim. 1:3. How was Christianity first introduced to the city of
Ephesus? Acts 18:18-21.
Paul made a return visit to Ephesus early in his third mis-
sionary journey (Acts 19:1). It was during this visit that he
spent about three years preaching and instructing. The results
for the gospel were great, despite the opposition. (Read Acts
19.)
When returning to Jerusalem at the end of his third mis-
sionary journey, what warnings and counsel did Paul give
to the Ephesian elders? Acts 20:28-31.
"Paul trembled for the church as, looking into the future,
he saw the attacks which she must suffer from both external
and internal foes. With solemn earnestness he bade his breth-
ren guard vigilantly their sacred trust."—The
Acts of the Apostles,
p. 395.
Paul wrote to the church at Ephesus during his first Roman
imprisonment. He wrote of the unity of believers that results
from their acceptance of the gospel of salvation.
After his first imprisonment, Paul wrote his first Epistle to
Timothy, urging him to remain in Ephesus. Paul passed on
God's instruction, not only concerning the manner in which
the church congregation was to be organized and adminis-
tered but also concerning the best means of dealing with
falsehood. Soundness of doctrine had to be coupled with
active, fervent love if the church was to survive and fulfill its
mission in a hostile world.
The Ephesian church was the model shown to John and
used in Revelation to depict the experience of the Christian
church in the first century A.D. (Rev. 2:1-7). The church,
founded by Paul, nurtured by Timothy and later by John
himself, had lost its first love. Overcomers would be given the
privilege of eating of the tree of life.
Why do you believe the Lord is just as concerned for the
salvation of the people in your city or town as He was foi
the salvation of the Ephesians? What are you doing to co-
operate with His efforts to save them?
10
Thursday
July 1
PAUL'S CIRCUMSTANCES AT THE TIME OF WRITING
(1 Tim. 1:3).
What were Paul's circumstances at the end of his first
Roman imprisonment? Acts 28:30, 31. As you read the out-
line below, meditate on Paul's tireless zeal illustrated by
his frequent journeys.
The following is an outline of Paul's possible travels after his
release from Rome, during the years A.D. 63-66.
Paul is released from prison and sends Timothy to Philippi
with word of his release (Phil. 2:19-23).
Paul journeys toward Asia Minor, and leaves Titus on the
island of Crete (Acts 2:11; Titus 1:5).
Paul travels through Ephesus and on to Colossae as he had
planned (Philemon 22; compare Col. 4:9), then returns to Ephesus.
Timothy, who has come from Philippi, joins Paul in Ephesus.
When Paul leaves he asks Timothy to remain in Ephesus to
minister to believers there (1 Tim. 1:3, 4).
Paul goes to Macedonia (Phil. 2:24; 1 Tim. 1:3). He hopes
to return to Ephesus shortly, but suspects that his absence
may be prolonged (1 Tim. 3:14,15). From Macedonia (Philippi?)
he writes two epistles, 1 Timothy and Titus. He journeys to
Nicopolis (in Epirus), where he spends the winter with Titus
(Titus 3:12). He then possibly travels to Spain (Rom. 15:24),
taking Titus with him. From Spain, Paul goes to Asia Minor
and leaves Trophimus at Miletus, south of Ephesus (2 Tim.
4:20).
In Troas he visits Carpus, and leaves his cloak in Carpus's
home (2 Tim. 4:13). He then goes to Rome, where he is re-
arrested. (It is unsure where the arrest occurred—Troas, Corinth,
Rome, or elsewhere.)—Adapted from Hendriksen,
Exposition
of the Pastoral Epistles,
pp. 39, 40. "The trials and anxieties
that Paul had endured had preyed upon his physical powers.
The infirmities of age were upon him. . . . As the time of
his labor grew shorter, his efforts became more intense. There
seemed to be no limit to his zeal. Resolute in purpose, prompt
in action, strong in faith, he journeyed from church to church,
in many lands, and sought by every means within his power
to strengthen the hands of the believers . . . [that] they might
remain steadfast."—The
Acts of the Apostles,
p. 488.
What specific ministries for others should you undertake
in view of Paul's devoted service for His Lord?
11
Friday
July 2
FURTHER STUDY:
To refresh your mind about major aspects
of the life of Paul, read: Acts 7:58-8:4; 9:1-31; 28:17-31. Read
also "At Liberty" and "The Final Arrest" in
The Acts of the
Apostles,
pp. 485-491.
DISCUSSION QUESTIONS:
1.
What insights can you gain from the record of Timothy's
upbringing?
2.
How may we as older Christians contribute to the spirit-
ual welfare of our youth?
3.
Although Timothy and Paul differed in age and personal-
ity, they worked together harmoniously for the churches.
What special lessons can we learn from their experience
regarding the relationship that should exist between
younger and older persons working for Christ?
4.
We will discover that Paul gave counsel to Timothy that is
not entirely palatable to some persons in the twentieth
century. What does this week's lesson indicate about our
obligation to take this counsel seriously?
SUMMARY:
The letters of Paul the apostle to Timothy and
Titus were penned more than nineteen hundred years ago.
Since then Christianity has become a major world religion.
Nevertheless, the local church is still the basic organization
of corporate worship, fellowship, and propagation of the
gospel. To understand better why Paul wrote the counsel he
did regarding church organization, the functions of church
leaders, the relationships of members to one another and to
the world, an understanding of the place and time is both
helpful and essential. The counsel contained in these two
pastoral letters is thus relevant and timely today.
12
July 4-10
Lesson 2
Teaching
Sound Doctrine
Sabbath Afternoon
READ FOR THIS WEEK'S STUDY: 1 Tim. 1:3-11.
MEMORY TEXT: "The aim of our charge is love that
issues from a pure heart and a good conscience and sin-
cere faith" (1 Timothy 1:5, RSV).
KEY THOUGHT:
False doctrine destroys Christian love
among believers. Because it undermines faith, it leads away
from conformity to God's will.
ONLY THE GOSPEL AWAKENS LOVE AND OBEDI-
ENCE.
Paul writes to reassure Timothy of his divine appoint-
ment. Timothy's mission was to shepherd the church in Ephesus
during a difficult period (1 Tim. 1:3). The church was under-
going an onslaught from teachers of "other doctrine." This
heresy provided an immediate reason for Paul to write his
first letter to Timothy. What could be the specific nature of
this heresy that was afflicting the Ephesian church? First Timothy
1:4 provides some hints.
The glorious gospel of Jesus Christ was to be the theme and
content of Timothy's ministry in this difficult situation. Timo-
thy was not to become discouraged, for his commission and
hope were from—and in—the Lord Jesus Christ (see 1 Tim. 1:1).
He was to brace himself for confrontation with those within the
Ephesian church whose speculative teachings were destroying
Christian unity and obedience to God's law.
13
Sunday
July 4
TIMOTHY'S CHALLENGE IN EPHESUS (1 Tim. 1:3).
Why did Paul charge Timothy to remain in Ephesus while
he went northward into Macedonia? 1 Tim. 1:3.
Our service for God is a divine commission; it is a com-
pulsion that depends upon a spiritual perception both of duty
and privilege. (See 2 Cor. 5:14.) Paul encouraged Timothy
with the assurance that Heaven's unlimited resources of grace,
mercy, and peace were his. Paul reminded him that his own
difficult and challenging ministry had been undergirded by
divine power (1 Tim. 1:12).
What motivates some church members to "teach . . . other
doctrine" (1 Tim. 1:3)? 2 Tim. 4:3; Titus 1:11.
Some false teachers are sincere but wrong. Some overempha-
size a Bible truth and make themselves fanatics. When we lose
sight of the Lord Jesus Christ, selfish, unregenerate human
nature takes control. Under the guise of spiritual ministry, the
deceptive and destructive distortions of Satan gain a foothold,
first in the life of the self-appointed "teacher," then in the lives
of sincere-but-ill-informed members of the church. All believers
constantly need the guiding, protective ministry of the Holy
Spirit. (See John 16:13.)
Some Bible scholars have taken the position that the false
teachers in Ephesus came from the ranks of the church elders.
"Paul's farewell address to the Ephesian elders, as recorded
in Acts 20:17-35, clearly predicts that the 'fierce wolves' who
'will not spare the flock' will be 'some men from your own
group' (vv. 29-30). That the false teachers were therefore
probably elders is supported by several items from 1 Timo-
thy: their presuming to be 'teachers of God's law (v. 7), a
responsibility of the elders (5:17; cf. 3:2); the fact that two are
named and excommunicated by Paul (1:19-20), . . . and the
repeated concern about elders in this letter."—Gordon D. Fee,
1
and 2 Timothy, Titus
(San Francisco: Harper & Row, 1984),
pp. 5, 6.
What do you consider to be an appropriate reaction on youi
part to false doctrine being taught in the church? Do you have
the same mandate that Paul and Timothy had to correct the
false teachers?
14
Monday
July 5
TEACH THE TRUTH.
What forceful language does Paul use to direct Timothy
in dealing with false teachers? What specifically were
Timothy's orders? 1 Tim. 1:3.
The word
charge
(KJV) comes from the Greek word meaning
"give orders, command, instruct, direct." It conveys the thought
of strict orders from a superior officer. As a Christian soldier
under orders from the King, Timothy was to pass on these
orders to the members of the church.
The "glorious gospel of the blessed God" was committed to
Paul (1 Tim. 1:11). Any deviation from this "thus saith the
Lord" is accursed (Gal. 1:8, 9). This divinely revealed gospel
contains two major elements: (1) what Christ accomplished
historically (1 Cor. 15:1-4); and (2) what He accomplishes for
and in the responding human heart (Gal. 2:2, 16, 20; 3:1-3;
Rom. 3:21-31; 6:18; 8:9, 10). Paul's gospel was "the word of
truth"; it was "the gospel of your salvation" (Eph. 1:13), the
truth about Jesus Christ and the truth of His transforming
ministry for sinners. The troublesome persons in the Ephesian
church were to be restrained from teaching falsehoods.
History is being repeated. "Satan hopes to involve the
remnant people of God in the general ruin that is coming
upon the earth. As the coming of Christ draws nigh, he will
be more determined and decisive in his efforts to overthrow
them. Men and women will arise professing to have some
new light or some new revelation whose tendency is to
unsettle faith in the old landmarks. Their doctrines will not
bear the test of God's word, yet souls will be deceived. False
reports will be circulated, and some will be taken in this
snare. . . . This spirit will not always be manifested in open
defiance of the messages that God sends, but a settled unbe-
lief is expressed in many ways. Every false statement that is
made feeds and strengthens this unbelief, and through this
means many souls will be balanced in the wrong direction."
—Testimonies,
vol. 5, pp. 295, 296.
What means do you use to determine whether a particu-
lar teaching is God's truth? How can you be sure that your
own ideas are thoroughly sound? When you are convinced
that you are right and someone else wrong, what attitude
should you have toward them and those they have in-
fluenced?
15
Tuesday
July 6
THE NATURE OF THE EPHESIAN HERESY (1 Tim. 1:4).
What important observation did Paul make concerning
the result of fables and genealogies? 1 Tim. 1:4; 6:4.
A number of points can be made about the "myths and
endless genealogies" (RSV) promoted in Ephesus:
1.
We are not given sufficient clues to be able to identify
positively this false teaching.
Commenting on 1 Timothy 1:4,
J. N. D. Kelly writes: "These words come tantalizingly near
disclosing the content of the heresy, but their interpretation is
far from clear."—A
Commentary on the Pastoral Epistles
(Grand
Rapids, Mich.: Baker, 1963), p. 44. This is' not unusual; Paul's
purpose was not to advertise error, but to proclaim the gos-
pel.
2.
The fables being taught in Ephesus and Crete are
identified as Jewish (Titus 1:14).
They involved controver-
sies about the law (1 Tim. 1:7; Titus 3:9). "It has therefore been
suggested that the
fables and genealogies
must have had to do
with allegorical or legendary interpretations of the O.T. [Old
Testament] centering on the pedigrees of the patriarchs."
—Kelly, p. 44.
Many of the writings of the rabbis involved fanciful, mytho-
logical rewriting of the Old Testament. "It is a known fact that
from early times the rabbis would 'spin their yarns'—and
endless
yarns they were!—on the basis of what they con-
sidered some 'hint' supplied by the Old Testament. They
would take a name from a list of pedigrees (for example, from
Genesis, 1 Chronicles, Ezra, Nehemiah), and expand it into a
nice story. Such interminable embroideries on the inspired
record were part of the regular bill of fare in the synagogue,
and were subsequently deposited in written form in that por-
tion of
The Talmud
which is known as
Haggadah."—William
Hendriksen,
New Testament Commentary: Exposition of the Pas-
toral Epistles
(Grand Rapids, Mich.: Baker, 1957), pp. 58, 59.
3.
It is possible also that the church at Ephesus may have
been grappling with an early form of Gnosticism.
The Greeks
disliked the idea that the supreme Deity had any contact with
matter. Hence, the Gnostics taught that a series of spiritual
beings emanated from God ("endless genealogies"), the most
inferior of which brought our world into existence.
What teachings have you encountered that are a
special
threat to the gospel taught in God's Word?
16
Wednesday
July 7
THE TRUTH EDIFIES (1 Tim. 1:4, 5).
In place of speculative questions and theories, what kind
of teaching should Christians promote? 1 Tim. 1:4.
The final clause of this verse may be translated: "which
foster disputes rather than faith-centered stewardship required
by God" (Hendriksen, p. 60). The word translated "steward-
ship" may also mean "order," "plan," or "training." True
gospel teaching produces faithful stewards whose lives are
ordered according to God's plan. The false teachers were
generating questions and ideologies that did nothing to build
the faith of the hearers. "Sound doctrine" (1 Tim. 1:10)
builds
one in the faith. Rather than resulting in "vain jangling" (verse
6), the doctrine of Christ is "according to godliness" (1 Tim.
6:3).
What was the purpose of the charge or commandment that
Timothy was to give to the false teachers? 1 Tim. 1:3, 5.
The
RSV
translates verse 5: "whereas the aim of our charge is
love that issues from a pure heart and a good conscience and
sincere faith." The command of verse 5 is the same one that
Timothy was to give certain church members in Ephesus, not to
teach other doctrines (verse 3).
"Love that issues from a pure heart."
Far from being disruptive,
love edifies (1 Cor. 13:4-7). Out of the
heart
spring the issues of
life (Prov. 4:23). "Blessed are the pure in heart: for they shall see
God" (Matt. 5:8).
"A good conscience."
Kelly defines
conscience
as a person's
"inner awareness of the moral quality of his own actions."—A
Commentary on the Pastoral Epistles,
p. 47. (See Rom. 2:15; 9:1.)
This awareness may be influenced either by the Holy Spirit or
by Satan. The choice is ours.
"Sincere faith."
False doctrines were causing division, hypoc-
risy, and many other spiritual problems. "The great characteris-
tic of the Christian thinker is
sincerity.
He is sincere in his desire
to find the truth—and in his desire to communicate it."—Wil-
liam Barclay,
The Letters to Timothy, Titus and Philemon,
p. 34.
First Timothy 1:4, 5 gives us the fruitage of true gospel
teaching. If teaching produces other fruits, we can assume
that it is not of God. (See Matt. 7:15-20.)
17
Thursday
July 8
THE PURPOSE OF THE LAW (1 Tim. 1:6-11).
These so-called teachers were guilty of two fundamental
shortcomings. What were they? 1 Tim. 1:7.
Paul urged the Galatian Christians to return to the purity of
the gospel (Gal. 1:6-9).
Satan "induces many professing Christians, under pretense of
honoring Christ, to cast contempt on the moral law and to teach
that its precepts may be transgressed with impunity. It is the
duty of every servant of God to withstand firmly and de-
cidedly these perverters of the faith and by the word of truth
fearlessly to expose their errors."—The
Acts of the Apostles,
p.
387.
How would you explain to your neighbor the correct func-
tion of the law? 1 Tim. 1:8-11.
To use the law lawfully is not to employ it as a basis for
futile and worthless argumentation. While condemning sin-
ners to death (Rom. 3:20; 6:23; 7:7), the law points them to
Christ as the only Saviour from guilt (Gal. 3:24).
"The law is not made for a righteous" person (1 Tim. 1:9).
Why not? Don't Christians need the law any longer? Are
Christians never "lawless and disobedient" (verse 9)? The
purpose of God's law is to point out sin, whether in the heart
of a believer or an unbeliever, and to point the sinner to
Christ. If Christ is reigning in their hearts, believers are filled
with the Holy Spirit. They are kept from sinning (1 John 3:3-
9); they are not being harmed by the evil one (1 John 5:18).
Hence they are not condemned by the law (Rom. 8:1). The law
still is the standard of righteousness for them, but Christ's
perfect example surpasses the law as the standard, and His
presence removes the law's condemnation. "And so he con-
demned sin in sinful man, in order that the righteous require-
ments of the law might be fully met in us, who do not live
according to the sinful nature but according to the Spirit"
(Rom. 8:3, 4, NIV).
How can you have the continual presence of the Holy
Spirit in your heart as the means of victory over sin? What are
the conditions that we must fulfill daily?
1R
Friday
July 9
FURTHER STUDY: Read the following passages of Scripture
and summarize in your own words the importance and perma-
nency of God's law in the life of a Christian: Psalms 19:7-13;
119:1-16. Read also "The Righteousness of Christ in the Law" in
Selected Messages,
book 1, pages 236-241.
DISCUSSION QUESTIONS:
1.
What areas of your faith are not as firm as they should be?
Make these a matter of earnest prayer and study.
2.
How would you explain to a questioner the purpose or
place of God's moral law in your life?
3.
How would you describe to an interested person the rela-
tionship between God's law and the gospel?
4.
1 Timothy 1:9 reads: "Knowing this, that the law is not
made for a righteous man [person]." Who is a righteous
person? What makes him or her righteous? (See 1 John
2:29; 3:7.) Is God's law still the standard of righteousness
for such a person? If so, what does 1 Timothy 1:9 mean?
5.
Describe some current views regarding God's law that
you are convinced are unbiblical.
6.
Your next-door neighbor is living with his girlfriend out
of wedlock. As you become acquainted with him, he asks
about your religion and agrees to study the Bible with
you. When and how would you share with him the ben-
efits and blessings of the Christian lifestyle, including Chris-
tian interpersonal relations centering in the family?
SUMMARY: Church leaders at Ephesus were to teach no other
doctrine than that which Paul had received by revelation and
had, in turn, taught Timothy. In the Ephesian church some
leaders were influenced by both Jewish and Greek thought that
was contrary to the gospel. Error had to be met by truth and a
consistent Christian life witness. God's immutable law was to
be presented in its proper light. God's grace was to be seen and
experienced as, through the merits of Christ, believers were
lifted above the "vain jangling" words of false teachings to a
higher spiritual plane of living.
19
Lesson 3
July 11-17
Proclaim and Defend
the Gospel
Sabbath Afternoon
READ FOR THIS WEEK'S STUDY: 1 Tim. 1:12-20.
MEMORY TEXT: "This is a faithful saying, and worthy of
all acceptation, that Christ Jesus came into the world to
save sinners; of whom I am chief" (1 Timothy 1:15).
KEY THOUGHT.
We are inspired to be faithful to God's call
to us by the fact that He forgave Paul his gross sins and quali-
fied him for productive, sacrificial ministry.
WE CAN BE ENCOURAGED BY GOD'S MERCY TO
PAUL.
Judge Kaufman presided at the trial of the Russian
spies, the Rosenbergs, who were sentenced to death for treason
against the United States. In his summation at the end of the
trial, the Rosenbergs' lawyer stated, "Your Honor, what my
clients ask for is justice."
Judge Kaufman replied, "The court has given what you ask
for—justice! What you really want is mercy. But that is some-
thing this court has no right to give."
That is the difference between an earthly court and God's
court. If the apostle Paul, you, and I were given only justice by
the heavenly court, we would be sentenced to eternal death. But
because of Christ's sacrifice on the cross, mercy can justly be
extended to us.
God's wonderful grace extended to gross sinners is the
subject of this week's lesson. Paul recalls how he was chosen
to work for God.
20
Sunday
July 11
THE SAVING, ENABLING GRACE OF CHRIST (1 Tim.
1:12).
The priceless privilege of proclaiming the gospel "was the
impelling force of Paul's ministry, and provided authority for
such letters as 1 Timothy. . . . Every minister should sense this
basic conviction that to him has been entrusted the grand
work of revealing God's glory."—SDA
Bible Commentary, vol.
7, p. 289.
What part had Jesus played in Paul's life and ministry?
1 Tim. 1:12.
The apostle Paul saw himself as "Exhibit A" of the saving,
enabling grace of Jesus Christ. As we study the passages that
record Paul's testimony to his salvation (Acts 9:1-22; 22:1-21;
26:9-18), we are impressed that we share in the abundant grace
and saving power of the crucified and resurrected Christ. Sal-
vation has common features for all who experience it, but it is
unique for each believing child of God.
William Barclay points out that there were four "tremen-
dous things" for which Paul thanked Christ:
1.
He thanked Him because He
chose
him.
2.
He thanked Jesus because He
trusted
him who had been
an arch-persecutor.
3.
He thanked Jesus because He had
appointed
him; even
though the appointment was to service, not to honor.
4.
He thanked Him because He had
empowered
him. Christ
never commissions us without providing the power to
accomplish His mission.—Based on William Barclay,
The
Letters to Timothy, Titus and Philemon
(Edinburgh: St.
Andrew Press, 1975), pp. 41-43.
What does it mean to be "called" by Jesus? John 1:43
(compare John 20:21, 22). How did Jesus qualify His dis-
ciples for ministry? Matt. 10:1, 5; Acts 1:8; 2:4.
"The greatest work, the noblest effort, in which men can
engage, is to point sinners to the Lamb of God. True ministers
are co-laborers with the Lord in the accomplishment of His
purposes. God says to them, Go, teach and preach Christ. In-
struct and educate all who know not of His grace, His good-
ness, and His
mercy."—Gospel Workers,
pp. 18, 19.
21
Monday
July 12
FROM BLASPHEMER TO BELIEVER (1 Tim. 1:13).
What had been the course of Paul's life prior to his con-
frontation with Jesus Christ? 1 Tim. 1:13; Acts 9:1, 2; 22:4;
26:9-11.
Paul reviewed his life, not to glory in his inglorious past, but
to exalt the power of God to save to the uttermost the most
ardent opponent of the cross. He used three definitive expres-
sions to describe his past attitude toward Jesus and Christians:
(1) He had been "a blasphemer." (2) He had been "a persecu-
tor." (3) He had been "injurious."
In
Old Testament times, blasphemy carried the death pen-
alty. (See Lev. 24:10-23; Matt. 26:65, 66.) Inasmuch as Jesus had
not only forgiven Paul but had made him an apostle of the very
gospel he had so ardently tried to destroy, Paul's gratitude and
praise were boundless.
Remembering his forgiven past accomplished several things
for Paul: (1) It kept him from pride. (2) It kept alive a spirit of
gratitude. (3) It spurred him on to greater efforts in ministry. (4)
It was a constant source of encouragement to others who
mourned their past.
"A Mightier than Satan had selected Saul [Paul] to take the
place of the martyred Stephen, to preach and suffer for His
name, and to spread far and wide the glad tidings of salvation
through His
blood."—Sketches From the Life of Paul,
p. 20.
On what basis did Paul obtain mercy? 1 Tim. 1:13.
The zeal with which he had persecuted the followers of
Christ had resulted from his ignorance. In the Old Testament
sanctuary service deliberate, premeditated, openly defiant sins
of rebellion could not be atoned for. (See Num. 15:30.) But
forgiveness was available for sins committed ignorantly or in-
advertently, as well as for sins consciously committed. (See
Lev. 4:2-4, 13-15, 22-31; 5:1-6, 15-17; 6:1-6.) Paul seems to be
speaking out of his Jewish background. (Compare Heb. 10:26-
31.) When Jesus revealed Himself to Paul, his unbelief was
swept away in response to the abundant grace he received.
Can you testify to the mercy Christ has shown you in the
forgiveness of your sins? Without revealing specific sins, what
could you
say?
?2
Tuesday
July 13
GRACE, FAITH, AND LOVE (1 Tim. 1:14).
How did Paul describe the nature of Jesus' grace toward
him? 1 Tim. 1:14 (compare 1 Cor. 1:4-7).
In spite of Paul's past life (1 Tim. 1:13), Jesus forgave and
saved him. Centuries before Paul's day, God had revealed His
divine character to Moses (Ex. 34:6). Mercy and grace have
always characterized God's conduct toward fallen man. (See
2 Tim. 1:9.) Because the Messiah bore the sins of all (1 John
2:2), saving grace is
offered
to all; but it saves only those
willing
to receive
it (Rom. 5:17).
What part do our own works play in our salvation? Titus
3:5 (compare Rom. 3:20; 11:6; Eph. 2:8-10; 2 Tim. 3:17).
In Paul's writings, "works of law" refer to works intended to
earn favor with God. Such works do not save. Only the grace of
Christ saves from sin. "Works of faith" are essential, not be-
cause they save us, but because they demonstrate that we have
received God's saving grace. If works of faith (involving obedi-
ence to God's law) are lacking, that is evidence we are not saved
by grace. James wrote: "I by my works will show you my faith"
(James 2:18, RSV). This is why we are judged by our works
(Matt. 16:27; 2 Cor. 5:10; Rev. 22:12).
"Let no one say that your works have nothing to do with
your rank and position before God. In the judgment the sen-
tence pronounced is according to what has been done or to
what has been left undone (Matt.
25:34-40)."—Selected
Messages,
book 1, p. 381.
What two qualities accompanied this abundant saving grace
in Paul's experience? 1 Tim. 1:14.
Faith now characterized Paul's friendship with Jesus Christ.
God's grace was extended to Paul, and Christ's love became
evident in his life.
How would you distinguish between Christ's love and
what usually passes for love in the world? What are the
behavioral differences motivated by these two qualities?
Wednesday
July 14
MERCY FOR THE CHIEF OF SINNERS (1 Tim. 1:15-17).
With what self-condemning term did Paul describe him-
self in relationship to others? 1 Tim. 1:15.
In so identifying himself Paul was not seeking to focus
attention upon himself. By comparing himself with others
more worthy than he, the apostle was emphasizing a fact
beyond all doubt—that Jesus came into this world to
save
sinners "to the uttermost [completely, fully, wholly]" (Heb.
7:25). Jesus could save Paul, who considered himself the most
hopeless case. He is able to save all. (See John 3:16.) He is able
to save you!
"The truly converted Christian never loses the sense of un-
worthiness that he experienced when he first surrendered his
will to Christ. He knows that without the daily indwelling of
the power of God his life would not reveal the graces of Chris-
tian character."—SDA
Bible Commentary, vol. 7,
p. 290.
"The nearer we come to Jesus and the more clearly we
discern the purity of His character, the more clearly we shall
discern the exceeding sinfulness of sin and the less we shall
feel like exalting ourselves. Those whom heaven recognizes as
holy ones are the last to parade their own goodness."—Christ's
Object Lessons,
p. 160.
What reason did Paul give for having obtained this degree
of mercy? 1 Tim. 1:16.
Paul became a model of what the abundant, saving grace of
Jesus does for the sinner. His life was an exhibit of Jesus'
continuing
mercy and longsuffering. Paul was a "type" of all
sinners, and was living proof of the grace of God that can
change
any
sinner.
Because of this fact, praise came spontaneously to Paul's
lips: "To the King of ages, immortal, invisible, the only God, be
honor and glory for ever and ever" (1 Tim. 1:17, RSV). As did
Paul, so God's redeemed people will attribute glory and praise
to the only One who earned our salvation. (See Rev. 4:10, 11;
7:9-12.)
How would you explain to another person the paradox that
the increasingly sanctified Christian is increasingly aware of
his own sinfulness and dependence upon Christ?
24
Thursday
July 15
PAUL'S CHARGE TO TIMOTHY (1 Tim. 1:18-20).
Why was Paul giving Timothy these instructions? Why
were they relevant to Timothy's need? 1 Tim. 1:18.
"Paul here probably refers to predictions made at Timothy's
ordination which described his future devotion and success in
the ministry (see Acts 16:2). These words may also indicate
that Timothy's 'charge' to correct those teaching a different
doctrine . . . was also validated by God through prophets in
the church."—SDA
Bible Commentary, vol. 7,
p. 291.
What two important spiritual qualities was Timothy to
safeguard? 1 Tim. 1:19.
It is not enough to proclaim the faith; we must live it! Speak-
ing for Christ in any context is ineffective if the life of the
speaker is out of harmony with the gospel. Christian witnessing
is a manner of life that demonstrates Christ's power.
Who had "made shipwreck" of their faith, and what action
had Paul taken? 1 Tim. 1:20.
Hymenaeus and Alexander had violated their "good con-
science" and the principles of the Christian faith. Hymenaeus
is probably the individual referred to in 2 Timothy 2:17.
Alexander might be the coppersmith mentioned in 2 Timothy
4:14 (compare Acts 19:33, 34).
"Whom I have delivered unto Satan" (verse 20) should be
considered in relation to 1 Corinthians 5:3-5, which speaks of
the discipline Paul urged the Corinthian church to administer to
one who had sinned grievously and openly.
"These men had departed from the faith of the gospel, and
furthermore had done despite to the Spirit of grace by attribut-
ing to the power of Satan the wonderful revelations made to
Paul. Having rejected the truth, they were filled with hatred
against it, and sought to destroy its faithful advocate."—Ellen
G. White Comments,
SDA Bible Commentary, vol. 7,
p. 912.
Under what circumstances is it necessary for the church to
disfellowship members? In what spirit should such action be
taken?
25
Friday
July 16
FURTHER STUDY:
Read Paul's defense before Agrippa—Acts
26. Read also "From Persecutor to Disciple,"
The Acts of the
Apostles,
pp. 112-122.
DISCUSSION QUESTIONS:
1.
Since Paul was ignorant of the truth about Christ when he
was persecuting Christians, was it fair for him to brand
himself later as the "chief" of sinners? Are not those who
are knowingly sinning more guilty?
2.
Do you ever view yourself as the chief of sinners? Is your
evaluation accurate? Do you think it good or bad to sit in
judgment on yourself?
SUMMARY:
In our study this week Paul drew aside the cur-
tain, baring his soul so that we might understand and appreci-
ate the power of the gospel, which can change the most
unpromising life. Paul expressed sincere gratitude for the for-
giveness, mercy, and patience of Christ. The assurance and
reality of personal salvation gave Paul boldness in committing
to Timothy a charge to uphold the faith and be a faithful soldier
for Christ.
Building churches for the Lord in the South Pacific Division.
Can you help them with an offering from the heart on Septem-
ber 25th?
26
61
Sabbath Afternoon
Lesson 4
July 18-24
Prayer, Modesty, and
Relationships
READ FOR THIS WEEK'S STUDY: 1 Timothy 2
MEMORY TEXT: "I will therefore that men pray every
where, lifting up holy hands, without wrath and doubt-
ing" (1 Timothy 2:8).
KEY THOUGHT.
Prayer, modesty, and entire submission to
Christ's will are essential aspects of the life of faith.
PRAYER HEATS THE CHURCH.
Charles H. Spurgeon, the
famous nineteenth-century English preacher, held multitudes
spellbound in the Metropolitan Tabernacle. On one occasion he
was showing some visitors through the Tabernacle. After they
had seen the main auditorium, he said, "Come, and I'll show
you the heating apparatus." To their surprise he took them to
the room where four hundred people were taking part in a
prayer meeting.
Christ mourns over the lukewarm condition of His last-day
church. "I know your works," He says, "you are neither cold
nor hot. Would that you were cold or hot!" (Rev. 3:15, RSV).
The cure for this spiritual malady is for each local church to
have the kind of heating apparatus enjoyed by the Metropolitan
Tabernacle. United prayer, engaged in on a regular basis, will
revitalize the spiritual life of the church. Coldness or
lukewarmness to one another will be replaced by mutual re-
spect and loving Christian relationships. Formalism, fashion,
and narrow professionalism will succumb to the inspiring
warmth of the Holy Spirit and the renewing love of the Lord
Jesus Christ.
27
Sunday
July 18
THE INTERCESSORY MINISTRY OF PRAYER IN THE
CHURCH (1 Tim. 2:1, 2).
What kind of prayer did Paul urge Timothy to promote in
the Ephesian church? Why? 1 Tim. 2:1, 2 (compare 1 Peter
2:17; Rom. 13:1)
What good is accomplished by praying for those whose
lives we have no opportunity to influence? Of what benefit is
it for humble, uninfluential Christians to pray for "kings and
all those in authority" (1 Tim. 2:2, NIV)? Certainly our prayers
influence our own lives. The Lord would have us pray for
others because He wants our hearts to be right with Him.
Having a right attitude toward those in authority is a byproduct
of being right with God.
But do we pray for others primarily to gain blessings for
ourselves? Are kings and those in authority benefited by our
prayers? Isn't the Lord working for them before we pray? Then
why are we instructed to pray for them? Do our prayers change
God? Indeed no! (See Mal. 3:6; Heb. 13:8.)
God has chosen to have His believing people as partners in the plan
of redemption.
Even though the Holy Spirit works for the lost
who have no exposure to Christian teachers (Rom. 2:11-16),
Jesus commands us to go into all the world and preach the
gospel (Matt. 28:19, 20). Our efforts for unbelievers, blessed by
heaven, result in the salvation of many who would otherwise be
lost. Likewise, our prayers do make a difference! Missionaries
are blessed, rulers are convicted and led, and the lost are drawn
to Christ because we pray for them. (See
The Great Controversy,
p. 525.)
Study the following Bible examples of God's intervention
that reversed the decrees of rulers?
Dan. 2:17-23, 46-48
Dan. 3:20, 24, 25
Dan. 10:2, 13, 14
Acts 12:1-14
If God does not intervene to prevent injustice, is that evi-
dence that our prayers for rulers have not been answered?
28
Monday
July 19
A RANSOM FOR ALL (1 Tim. 2:3-7).
What special reason does Paul give for praying for every-
one? 1 Tim. 2:3, 4.
"All men" (verse 4) includes nonbelievers. We are to pray
not only for those who are favorably disposed toward us or the
church, but also for our enemies.
Gnostic teachers in the second-century church taught ideas
that, in a less developed form, were prevalent in the first-
century church. According to this teaching, not all human be-
ings have a special divine spark of life, while others are not
capable of enjoying the fullness of salvation. If this were one of
the false teachings in the Ephesian church, Paul's counsel to
Timothy effectively answered it. Because all have the same offer
of salvation, we are to pray for all. (See
Testimonies, vol. 7,
pp.
14, 15.) All will be convicted of God's love and their need of
union with Him. (Compare John 12:32; 16:8-11.)
Identify the two major aspects of Christ's work for all
humanity that Paul emphasizes. 1 Tim. 2:5, 6.
The Gnostic heresy that began in the first century taught that
there were many intermediaries between God and man. Paul
emphasized that there is only one Mediator—the One who died
for the sins of all. Christ is our "advocate with the Father"
because "he is the expiation for our sins, and not for ours only
but also for the sins of the whole world" (1 John 2:1, 2, RSV).
The significance of Paul's message is timeless. To this day
there are many Christians who believe in the intercession of the
"saints"—immortal souls in heaven. Paul taught that only God
is immortal (1 Tim. 6:16) and that only Christ mediates the
merits He earned at Calvary.
Others today teach that only those whom God decreed would
be saved are capable of receiving Christ's saving grace. The
Bible answer is that, because Christ bore the sin of all, He wants
"all men to be saved and to come to a knowledge of the truth"
(1 Tim. 2:4, NIV). And they may be saved, if they will, for Jesus
tasted "death for every man" (Heb. 2:9).
Relate Paul's teaching to that of Jesus (see Matt. 5:43-48).
What blessings have you experienced by following this coun-
sel?
29
Tuesday
July 20
UNITY IN PRAYER (1 Tim. 2:8).
What is to be the state of mind and heart of men who join
in prayer? 1 Tim. 2:8.
Paul has just stated that the believers are to pray for "all
men" (verse 1). Obviously this includes women. The "all men"
for whom we are to pray are those whom the Lord wishes to
be saved (verse 4). His concern is to save all humanity with-
out distinction of gender. But in verse 8 Paul gives specific
counsel to men, followed in verses 9-11 by specific counsel to
women. The Greek word used for "men" in verse 8 may mean
men in contrast to women.
Verse 8 may be translated: "So I want the men to pray
in every place, as they hold up holy hands, without anger
and argument." It is often assumed that "in every place"
means in every place of public worship. Some interpreters
go a step farther, arguing that only men should lead in prayer
in the worship service. The text does not make either of these
statements. It simply indicates that wherever men are praying
in the presence of others they are to adopt certain attitudes.
The phrase "without anger or disputing" (NIV) implies
that others are present. Perhaps among the Ephesian Chris-
tians there was some dispute over the role of men as spiritual
leaders, whether in the home or in the church. Possibly this is
why they were moved to anger and disputing at a time when
they were supposed to be leading in prayer.
What is the significance of the phrase "lifting up holy
hands" (1 Tim. 2:8)?
Hands are never holy apart from the condition of the heart.
And holiness of heart is an essential characteristic of the
Christian who is enjoying present salvation in Christ. (See
1 Peter 1:2; Heb. 12:14.) Paul is not saying that literal raising
of the hands is an essential feature of prayer. The major focus
is on the spiritual condition of the worshiper's heart.
Paul's counsel clearly seems to be that whenever men are
leading in prayer, they are to be fully surrendered in heart to
God and are not to enter into any dispute as to their role as
spiritual leaders.
30
Wednesday
July 21
EXTRAVAGANT DRESS DEMEANS WORSHIP (1 Tim.
2:9, 10).
What were to be the attitudes and demeanor of women?
1 Tim. 2:9.
Verses 1-7 emphasize the need for believers to pray for all
classes of humanity in view of Christ's death for all and His
heavenly mediation for those who respond to His love. Verse
8 instructs men to engage in prayer in a spirit of holiness
"without anger or quarreling" (RSV). Evidently the prayer
practices of the Ephesian church had been a subject of contro-
versy. The first word of verse 9 is the Greek word that means
"in the same way," "similarly," "likewise." "In the same way"
women were to pray, but dressed in an appropriate manner.
The passage suggests that some women were entering into
the spiritual activities of the church with wrong attitudes and
dressed inappropriately. Certain gnostic teachers promoted
the idea that some women had superior spiritual powers and
were capable of imparting special divine knowledge to the
church. Imagine how that attitude could affect the prayer life
and other spiritual activities of the church!
How are Christian women to dress? Why? 1 Timothy 2:9,10
(compare 1 Peter 3:1-4).
Randolph 0. Yeager paraphrases verse 9: "I want women
to dress themselves in modest apparel, with modesty and
good taste; not with artistically fashioned coiffures and gold
or pearls or expensive clothing."—The
Renaissance New Testa-
ment
(Gretna, La.: Pelican, 1985), vol. 15, p. 361.
"The Bible teaches modesty in dress. 'In like manner also,
that women adorn themselves in modest apparel.' 1 Timothy
2:9. This forbids display in dress, gaudy colors, profuse orna-
mentation. Any device designed to attract attention to the
wearer, or to excite admiration, is excluded from the modest
apparel which God's word enjoins."—The
Ministry of Healing,
p. 287.
Paul is not identifying a shabby appearance with holiness.
Nor is he ruling out attractive clothing. Just as 1 Timothy 2:8
may apply equally to women who lead in prayer, so verse 9
applies equally to men in those situations in which they ap-
proach the Lord dressed inappropriately.
31
Thursday
July 22
INSPIRED COUNSEL FOR A SPECIFIC PROBLEM (1 Tim.
2:11, 12).
What attitude toward learning did Paul instruct the Chris-
tian women in Ephesus to adopt? 1 Tim. 2:11.
The Greek word translated "silence" means "in a quiet de-
meanor." The same word is used in verse 2. Believers were to
pray that they would be permitted to "live peaceful and
quiet
lives" (NIV). That did not mean that they were to live in silence.
The implication is that some women in Ephesus were disturb-
ing the worship services by their noisy, perhaps even disrup-
tive, attitude.
The phrase "with all subjection" (verse 11) may be better
rendered "with all submissiveness" (RSV). Paul's use of the
word
all
("in every conceivable way") included the conduct of
the younger widows who were "going about from house to
house [house-churches] . . . saying things they ought not to"
(5:13, NIV).
What reasons did Paul give for opposing the dominant role
being assumed by some women in the Ephesian church?
Verses 12-15.
"I suffer not" (verse 12), is better translated, "I am not allow-
ing." This implies that Paul's instruction is designed to meet the
specific situation in the church of Ephesus. Godly women in
history have taught and some have exercised leadership posi-
tions given them by God. For example, Deborah (Judges 4:4),
Huldah (2 Chron. 34:22), the daughters of Philip the evangelist
(Acts 21:9), and Priscilla (Acts 18:26; Rom. 16:3).
But misguided, ill-informed women in Ephesus were assum-
ing an authoritarian teaching role. The Greek verb translated in
the KJV "to usurp authority over" may refer to an improper
exercise of authority, "to domineer" (Arndt and Gingrich). Such
women were "to be in silence" ["quietness," "rest"; the same
Greek word translated "peaceable" in verse 2 and "silence" ("qui-
etness," NW) in verse 11]. They were not prohibited from making
a contribution, but were to be teachable and cooperative.
It seems that the specific problem did not involve the ques-
tion of whether women generally have a right to teach and
exercise legitimate leadership roles in the church, but that cer-
tain contentious women were usurping authority over men.
32
Friday
July 23
FURTHER STUDY:
In relation to 1 Timothy 2:13-15 read
Patriarchs and Prophets,
pp. 46, 55-59;
Testimonies,
vol. 3, p. 484;
The Adventist Home,
pp. 99, 100, 211, 212, 215, 231.
How do you interpret 1 Timothy 2:13-15? Consider the
following suggestions:
These verses are obviously designed to
support Paul's counsel that the contentious women in Ephesus
should not usurp authority. His first argument is that "Adam
was formed first, then Eve" (verse 13, NIV). Women in the
Ephesian church should forsake their divisive attitudes because
Eve was not created with authority over Adam. Moreover, the
manner in which she was created demonstrated her equality
with Adam, not her superiority.
"Eve was created from a rib taken from the side of Adam,
signifying that she was not to control him as the head, nor
to be trampled under his feet as an inferior, but to stand
by his side as an equal, to be loved and protected by him."
—Patriarchs and Prophets,
p. 46.
Paul's second argument (verse 14) emphasizes that Eve,
not Adam, was the one deceived. Paul is not imputing de-
grees of guilt; he is simply pointing out the danger of men
and women's exercising total independence from each other.
Eve was deceived when she felt "she had sufficient wisdom
and strength to discern evil and to withstand
it."—Patriarchs
and Prophets,
p. 54. If she had remained close to her compan-
ion, she would not have been so vulnerable. Some women
in Ephesus were making an even greater mistake—assuming
their spiritual superiority and independence.
"But after Eve's sin, as she was first in the transgression,
the Lord told her that Adam should rule over her [Gen. 3:16].
She was to be in subjection to her husband, and this was a
part of the
curse."—Testimonies,
vol. 3, p. 484.
Scripture teaches that Christ redeems human relationships
from the curse of sin. Even though "the husband and father is
the head of the household," "woman should fill the position
which God originally designed for her, as her husband's equal."
She should "stand by his side, she faithful at her post of duty
and he at his."—The
Adventist Home,
pp. 211, 231. Moreover,
even though the curse continues to affect the childbearing of
women, the gift of salvation can be theirs on the same grounds
that it is available to all humanity (1 Timothy 2:15).
SUMMARY:
Christ wishes us to pray for all humanity because
He died for all. Although God has given men and women some
distinct roles, the gospel recognizes no superiority of one over
another.
33
Lesson 5
July 25-31
The Leaders
of the Church
Sabbath Afternoon
READ FOR THIS WEEK'S STUDY: 1 Timothy 3.
MEMORY TEXT: "I am writing these instructions to you so
that, if I am delayed, you may know how one ought to
behave in the household of God, which is the church of the
living God, the pillar and bulwark of the truth" (1 Timothy
3:14, 15, RSV).
KEY THOUGHT: Leaders of the church must be spiritually
and ethically above reproach because the church is the "house-
hold of God," "the pillar and bulwark of the truth" (1 Tim. 3:15,
RSV).
THE MINISTRY OF THE CHURCH. As Paul went from
city to city he ordained elders in every church (Acts 14:23). Who
were these elders? What were their qualifications and responsi-
bilities? In 1 Timothy 3 the term
bishop
or
overseer
is used. The
New Testament uses this term interchangeably with the word
elder.
In the first century, the bishop, or elder, was a minister or
pastor of the church. He was not an ecclesiastical ruler as were
later bishops of the church.
Deacons are also discussed in this passage. They were church
helpers, appointed to enable the pastors to concentrate on gos-
pel proclamation. (See Acts 6:1-6.)
The first-century qualifications for church leadership de-
scribed by Paul are still applicable today.
34
Sunday
July 25
THE CHALLENGE OF MINISTRY (1 Tim. 3:1).
Note the passages that use the terms
bishop
(overseer)
and
elder
interchangeably:
Elders
Bishops(Overseers)
Acts 2:17
Acts 20:28
1 Tim. 5:17, 19
1 Tim. 3:2
Titus 1:5
Titus 1:7
In Paul's day, bishops/elders were ordained ministers who
had spiritual oversight of the congregations. In later centuries
bishops became the overseers of the elders. The chairman of
the board of elders came to exercise increasingly greater au-
thority until he was virtually an ecclesiastical ruler. There is
no biblical basis for this kind of church rulership. (See Mark
10:42-45.)
In what way did Paul express approval for an individual
desiring to be a spiritual leader in the church? 1 Tim. 3:1.
"Here is a trustworthy saying: If anyone sets his heart on
being an overseer, he desires a noble task" (1 Tim. 3:1, NIV).
When the desire to enter the gospel ministry results from the
call of the Lord Jesus Christ, it is a noble ambition. The minis-
try is more than a profession; it is a divine calling.
"The apostles, who had power over unclean spirits and
could heal the sick, dared not with merely their wisdom set
one apart for the holy work of being mouthpiece for God.
They waited unmistakable evidence of the manifestation of
the Holy Spirit. . . .
"God has repeatedly shown that persons should not be en-
couraged into the field without unmistakable evidence that He
has called them. The Lord will not entrust the burden for His
flock to unqualified individuals. Those whom God calls must
be men of deep experience, tried and proved, men of sound
judgment, men who will dare to reprove sin in the spirit of
meekness, men who understand how to feed the flock."—Testi-
monies, vol.
1, pp. 208, 209.
Can you give Bible examples of men who wanted to be
ministers and whom Christ subsequently called? Are there
examples of those who wished to minister but were not
called?
35
Monday
July 26
QUALIFICATIONS FOR BISHOPS, OR ELDERS (1 Tim.
3:1-7; compare Titus 1:6-9).
List the positive qualifications that ordained ministers
must possess. 1 Tim. 3:1-7 (compare Titus 1:6-9; Acts 20:28,
35; 1 Peter 5:1-3).
One of the important qualifications of eldership is that the
individual is to be "blameless" (1 Tim. 3:2), or "irreproach-
able." The list of moral prerequisites that follow require that
the elder, both in private and public life, must bring no re-
proach upon the church of Christ, which He purchased with
His own precious blood. (See Eph. 5:25-27.)
What did Paul mean by the statement "the husband of one
wife"? 1 Tim. 3:2, 12; Titus 1:6.
This phrase has been explained in various ways: (1) All
ministers should be married; (2) polygamy would disqualify
a person as an elder; (3) a divorced person could not serve
as an elder; (4) elders, if widowed, could not remarry.
It would be difficult to accept the first explanation, because
Paul himself was unmarried (1 Cor. 7:8, 9). Probably Timothy
was also unmarried. On the second point Gordon D. Fee
comments: "Polygamy was such a rare feature of pagan soci-
ety that such a prohibition would function as a near irrel-
evancy. Moreover, it would not seem to fit the identical phrase
used of the widows in [1 Tim.] 5:9."-1
and 2 Timothy, Titus,
p.
43.
On the third point, there is no scriptural evidence that the
innocent party to a divorce cannot be a minister. (See Matt.
5:31, 32.) On the fourth point, remarriage after the death of
one's partner is acceptable to God (Rom. 7:1, 2) and recom-
mended to young widows (1 Tim. 5:14).
"Accordingly, the meaning of our present passage (1 Tim.
3:2) is simply this, that an overseer or elder [and a deacon]
must be a man of unquestioned morality, one who is entirely
true and faithful to his one and only wife; one who, being
married, does not in pagan fashion enter into an immoral
relationship with another woman."—William Hendriksen,
New
Testament Commentary: Exposition of the Pastoral Epistles,
p.
121.
36
Tuesday
July 27
BISHOPS AND DEACONS MUST BE TEMPERATE (1 Tim.
3:2, 3, 8).
What warnings did Paul give bishops and deacons on the
danger of alcoholic beverages? 1 Tim. 3:2, 3, 8. Why did he
urge Timothy to take "a little wine" (1 Tim. 5:23)?
The word "sober" (1 Tim. 3:2)
translates the Greek word
nephalios.
The corresponding verb is
nepho.
In his book
Wine in
the Bible
(Berrien Springs, Mich.: Biblical Perspectives, 1989)
Samuele Bacchiocchi gives convincing evidence that these words
refer to total abstinence from wine. "There is noteworthy
unanimity among Greek lexicons on the primary meaning of
this verb. Liddell and Scott give as the first meaning of
nepho,
'to be sober, drink no wine.' In his
Patristic Greek Lexicon,
Lampe renders it, 'be temperate, drink no wine.'. . . Lampe
gives as the first meaning of
nephalios,
'without wine, temper-
ate.' "—Pages 198, 199. Bacchiocchi cites a number of other
Greek dictionaries that give the same or similar meanings:
"not having drunk," "he who abstains from wine," "one who
does not drink wine."
The phrase "not given to wine" (1 Tim. 3:3),
"no drunkard"
(RSV), translates the Greek words,
me paroinon.
Bacchiocchi
establishes that this means totally abstinent. "What Paul is say-
ing is that a bishop must be not only abstinent, but must also
avoid places where wine was consumed."—Wine
in the Bible,
p.
207.
The phrase, "not given to much wine,"
does not modify the
counsel to bishops (1 Tim. 3:2, 3) or the command to total
abstinence given elsewhere in Scripture. (See Lev. 10:8-10; Prov.
20:1; 23:31, 32.) What is forbidden in
much
is not necessarily
permissible in
little.
(See
Wine in the Bible,
pp. 248, 249.)
Paul urged Timothy to use a little wine because of his
illnesses (1 Tim. 5:23).
Bacchiocchi explains convincingly (pp.
242-255) that: (1) Paul was not urging Timothy to drink wine for
pleasure, but as a medicine. (2) The verse is more correctly
translated: "No longer drink water alone, but use
with a little
wine for the stomach,
because of your frequent infirmities." (3)
There is evidence that in the ancient world unfermented wine
("sweet wine") was used for medicinal purposes. "Paul . . .
meant the unfermented juice of the grape. He did not advise
Timothy to take what the Lord had prohibited."—Ellen G. White,
The Signs of the Times
(September 6, 1899), p. 6. (4) The
counsel implies that Timothy was a total abstainer.
37
Wednesday
July 28
SPIRITUAL LEADERS AT HOME (1 Tim. 3:4, 5, 12, 13).
What reason does Paul give that elders and deacons should
have well-ordered homes? 1 Tim. 3:4, 5, 12, 13.
The home life of elders, deacons, and deaconesses is an
indicator of their eligibility for spiritual leadership in the
church. Individuals appointed to leadership office in the
church are to be carefully screened and tested. (See 1 Tim. 3:7,
10; 5:22.) Unqualified, unworthy individuals create problems
within the church and embarrassment in the church's rela-
tionships with the outside world. As an additional pre-
caution, elders are to be chosen from the ranks of settled,
mature Christians (1 Tim. 3:6).
Paul emphasizes two responsibilities of spiritual leaders:
1.
They are to manage, direct, and show genuine concern for
the affairs of their homes. "There is need of far more love
and courtesy in our families than is now revealed. When
our ministering brethren shall drink in the spirit of Christ
daily, they will be truly courteous, and will not consider it
weakness to be tenderhearted and pitiful, for this is one of
the principles of the gospel of
Christ."—Testimonies
to Min-
isters,
p. 156.
2.
With love and firmness they are to train their children in
the way of the Lord. (See
The Adventist Home,
p. 353.)
What should be the characteristics of the church shep-
herd both at home and in the church? 1 Peter 5:2, 3; Gen.
18:18, 19.
Eli failed to train his children in the way of the Lord. (See
1 Samuel 2:12-17, 22-25, 27-34.) Many parents see discipline as
incompatible with love. The resulting permissiveness fosters a
sad harvest of broken homes, rebellion, delinquency, and crime.
Wise and effective church leaders keep their families secure in
the knowledge and practice of Christian virtues, not by harsh,
overbearing domination, but with the discipline of love and the
power of Christlike example.
Consider areas in which your role in the home could be
improved by more diligent application of divinely revealed
instruction.
38
Thursday
July 29
QUALIFICATIONS OF DEACONS (1 Tim. 3:8-13).
The office of deacon is one of practical importance. While
the bishop/elder is the spiritual leader and administrator of
the church, the deacon is the assistant whose special mission
is to ensure that the physical needs of the church and its
members are met.
According to William Barclay, the Christian church inherited
a worthy concept of service and caring from the Jewish syna-
gogue, which preceded it. (1) Involved in the life of the syna-
gogue, every Friday two officially appointed collectors visited
each home and received donations in cash and goods for the
poor and needy. (2) The poor and needy were supplied with
provisions to last a week. (3) The Christian church inherited this
caring concept; undoubtedly, deacons were given this responsi-
bility. (See William Barclay,
The Letters to Timothy, Titus, and
Philemon.)
When were deacons first appointed, and what were the
circumstances? Acts 6:1-6. List the criteria used to determine
their eligibility.
Compare the qualifications of deacons listed in 1 Timothy
3:8-13 with the qualifications for elders in verses 2-7. What
similarities and differences do you see?
No specific mention is made in 1 Timothy or Titus of deacon-
esses, but the New Testament church did appoint women to
this office. (See Rom. 16:1; the word translated "servant" means
"deaconess," RSV.) Because of the context of 1 Timothy 3:11, it
is likely that the "women" addressed there are deaconesses.
Like the men (deacons), they are to be "serious, no slanderers,
but temperate [free from the use of alcohol], faithful in all
things" (RSV).
The New Testament mentions caring Christian women who
gave of their time and talents in loving, unselfish service to
the church. Since the Scriptures recognize that in Christ there
is neither male nor female, Jew nor Greek (Gal. 3:28), the
criteria given to Timothy are applicable to both men and
women.
Since church leaders are examples to members, their spir-
itual qualities should be shared by all. As you examine
your character using Paul's list, what do you find?
39
Friday
July 30
FURTHER STUDY:
Study 1 Timothy 3:14-16. Read "The Seven
Deacons" in
The Acts of the Apostles,
pp. 87-96.
DISCUSSION QUESTIONS:
1. As a result of your study of 1 Timothy 3:14-16, discuss the
following questions:
a.
What is the significance of Paul's definition of the
church? Explain how the church is "the pillar and
foundation of the truth" (1 Tim. 3:15, NIV). Upon
whom is the church built? (See Matt 16:16-18; Eph.
2:20.) What do you see as your part in the church
that God designed to support and maintain truth?
(See 1 Peter 2:4, 5.)
b.
Why is "godliness" referred to as a "mystery" (1 Tim.
3:16)? In context, what is included in the term "godli-
ness"? Why is the gospel a mystery to nonbelievers but
truth made plain to believers? (Compare 1 Tim. 3:9;
Rom. 16:25; 1 Cor. 2:7-10; Eph. 1:9; Col 1:27.)
c.
How was God "manifest in the flesh" (1 Tim. 3:16)?
(See John 1:1-3, 14; Rom. 1:3; 8:3.)
d.
In what sense was Christ "justified in the Spirit"
(1 Tim. 3:16)? (See 1 John 2:1; Acts 3:14; 7:52; 22:14.)
Was Christ declared righteous by the Holy Spirit?
Was Christ fully righteous? How would you define
the word
justified
(1 Tim. 3:16)?
2. From the Bible, how would you defend the Adventist
position regarding total abstinence from alcohol?
3. What application to every Christian home can you make
from Paul's counsel to elders and deacons regarding mar-
riage and family?
4. Do you see elders and deacons fulfilling biblical roles
today? What changes, if any, should be made?
SUMMARY:
First Timothy 3 contains clear and comprehensive
scriptural criteria for those holding sacred office in the church.
Qualifications for bishops (elders) and deacons are specified,
including vital aspects of personal, family, and community life.
The chapter closes with a hymn, extolling the incarnation and
ministry of Christ.
40
Lesson 6
August 1-7
Godly Ministers
and Members
Sabbath Afternoon
READ FOR THIS WEEK'S STUDY: 1 Timothy 4.
MEMORY TEXT: "Let no man despise thy youth; but be
thou an example of the believers, in word, in conversation,
in charity, in spirit, in faith, in purity" (1 Timothy 4:12).
KEY THOUGHT:
In view of developing apostasy and the
increasing influence of false teachings, the only safeguard for
pastor and people is total reliance upon Christ and His Word,
cherishing the godliness He imparts.
THE NEED FOR SPIRITUAL STABILITY IN TIMES OF
APOSTASY.
The New Testament record of the early church
bears testimony.to:
(1) The obstacles and opposition that Chris-
tianity encountered as it spread among Jews and Gentiles; (2)
the victorious conquests for Christ in the pagan world; (3) the
threat to the church posed by heathen custom, worship, and
practice; (4) divine revelation of future opposing forces in the
political and religious worlds.
Paul had warned the Ephesian elders that false teachers
would invade the church. (See Acts 20:28-31.) In 1 Timothy 4
Paul warns of developing apostasy and pleads for devotion to
Christ and the teachings of His Word. In the following
centuries apostasy, heresy, and persecution threatened to
destroy the Christian church.
41
Sunday
August 1
PAUL FORETELLS A DEPARTURE FROM THE FAITH
(1 Tim. 4:1).
Paul assures us that the prediction about apostasy is not the
result of personal conjecture. The revelation is inspired by the
Holy Spirit. (See 2 Peter 1:20, 21.)
How serious would be future departures from the true
faith? 1 Tim. 4:1.
Paul warned that departures from the true faith would con-
tinue and grow until the ultimate apostasy. Toward the end of
the great controversy between Christ and Satan, the medieval
apostasy will be repeated, culminating in Satan's open chal-
lenge to the position and authority of God. (See 2 Thess. 2:3, 4,
8-10.) The final act of deception will be Satan's impersonation
of Christ.
"Fearful sights of a supernatural character will soon be
revealed in the heavens, in token of the power of miracle-
working demons. The spirits of devils will go forth to the
kings of the earth and to the whole world, to fasten them in
deception, and urge them on to unite with Satan in his last
struggle against the government of heaven. By these agencies,
rulers and subjects will be alike deceived. Persons will arise
pretending to be Christ Himself, and claiming the title and
worship which belong to the world's Redeemer. They will
perform wonderful miracles of healing and will profess to
have revelations from heaven contradicting the testimony of
the Scriptures."—The
Great Controversy,
p. 624.
What is the source of opposition to Christ and His truth?
How can we resist it? Eph. 6:11-13.
"As we near the end of time, falsehood will be so mingled
with truth, that only those who have the guidance of the Holy
Spirit will be able to distinguish truth from error. . . . Those who
are guided by the Word of the Lord will discern with certainty
between falsehood and truth, between sin and righteousness.—
Ellen G. White Comments,
SDA Bible Commentary, vol. 7,
p. 907.
Are you so committed to Christ and grounded in His Word
that subtle falsehoods coming into the church will not sway
you? What can you do this week to be sure?
42
Monday
August 2
DEMONS AND THEIR DOCTRINES (1 Tim. 4:1-4).
How will it come about that members of Christ's church
will advocate falsehood and a counterfeit way of life? 1 Tim.
4:1, 2.
Those who depart from the faith will introduce "doctrines
of devils" (1 Tim. 4:1). They will preach one thing but practice
another. Seared consciences are consciences deadened through
repeated and willful neglect and violation of truth. An apos-
tate from the faith is both morally and doctrinally wrong. The
personal life may be out of step with Christ before the beliefs
are changed. False teachings may be accepted to justify a life
of sin.
What departures from Christian lifestyle would be advo-
cated by the specific false teachers to whom Paul was refer-
ring? 1 Tim. 4:3, 4.
These false teachers would combine Judeo-Christian teach-
ing with Eastern asceticism by (1) forbidding marriage and (2)
advocating abstinence from certain foods. Some gnostics ad-
vocated that, because matter is evil, food and marriage, con-
cerned with the physical aspects of life, are to be avoided and
suppressed. Later monasticism was based on similar notions.
Elsewhere Paul exalts marriage as a God-given institution.
(See 1 Cor. 7:1-4; Heb. 13:4.) Did the death of Christ render
clean and permissible what had once been unclean? (See Leviticus
11.)
"Paul here refers to ascetic influences and tendencies that
permeated the church. For ceremonial, ritualistic reasons these
ascetics considered the total prohibition of certain foods
[bromaton,
"foods," translated "meats" in the KJV] to be spir-
itually desirable. The prohibition of certain foods on particu-
lar religious days may also be included in the apostle's warn-
ing."—SDA
Bible Commentary, vol.
7, p. 303.
Paul is
not
saying that every created thing is good for food;
but that everything God intends us to use as food is good.
The basic
principle to guide us is stated in 1 Corinthians 6:19, 20.
What does diet have to do with spiritual life? How can we
be sure that our diet is in line with God's will?
43
Tuesday
August 3
GODLY MINISTER AND PEOPLE (1 Tim. 4:6, 7).
What effect would teaching the truth in regard to marriage
and eating have on Timothy's ministry? 1 Tim. 4:6.
By effectively answering the doctrinal lies of these hypo-
crites, Timothy would be "nourished" himself. Man does not
"live by bread alone" (Matt. 4:4), but by God's eternally true
words of faith and doctrine (1 Tim. 4:6).
How was Timothy to relate to unscriptural and speculative
ideas? 1 Tim. 4:7.
"The best defense of Christian doctrine is not found in a
continued attack upon the current 'fables,' but rather in a
consistent Christian life. . . . In addition, the clear, positive
presentation of truth which undergirds this genuine Christian
experience will be more effective than quibbling over fanciful
notions."—SDA
Bible Commentary, vol. 7,
p. 305.
"Ministers of God should be of good repute, capable of dis-
creetly managing an interest after they have aroused it. We stand
in great need of competent men who will bring honor instead of
disgrace upon the cause which they represent. Ministers should
be examined especially to see if they have an intelligent under-
standing of the truth for this time, so that they can give a con-
nected discourse upon the prophecies or upon practical subjects.
If they cannot clearly present Bible subjects they need to be
hearers and learners still. They should earnestly and prayerfully
search the Scriptures, and become conversant with them, in order
to be teachers of Bible truth to others. All these things should be
carefully and prayerfully considered before men are hurried into
the field of
labor."—Testimonies,
vol. 4, p. 407.
How is godliness attained? 1 Tim. 4:7; 6:3, 11.
We seek godliness when we seek Christ and prayerfully
endeavor to imbibe His Word. Godliness is piety, genuine de-
votion to Christ manifested in performance of His will.
Ask yourself, are there areas in my life in which I avoid
truth by clinging to pet ideas and practices? How can true
godliness become my experience?
44
Wednesday
August 4
SPIRITUAL EXERCISE IS SUPERIOR TO PHYSICAL
(1 Tim. 4:8-11).
What lesson does Paul teach regarding bodily exercise in
relation to spiritual priorities? 1 Tim. 4:8, 9.
William Barclay gives helpful insights into why Paul was
moved to place physical exercise in correct perspective:
(1) In the world of his time, particularly in Greece, gymna-
siums were notorious for homosexuality. Gymnastics were
the major element of the youths' education between ages of 16
and 18. (2) Physical training, although good, was both incom-
plete and secondary. "Training in godliness develops the whole
man in body, mind and spirit, and its results affect not only
time, but eternity as well. The Christian is not the athlete of
the gymnasium, he is the athlete of God."—William Barclay,
The Letters to Timothy, Titus and Philemon,
p. 97.
Physical training has value if it contributes to spiritual and
intellectual growth. The aim of true education is the harmoni-
ous development of physical, intellectual, and spiritual powers.
Unbalanced emphasis on any one of these powers produces
unbalanced character.
"Moral, intellectual, and physical culture should be com-
bined in order to have well-developed, well-behaved men and
women."—Fundamentals of Christian Education,
p. 42.
What is the basis of ardent, self-denying service to God?
1 Tim. 4:10.
With the foregoing in mind, the faithful gospel minister la-
bors, or, as the Greek implies, works hard to the point of
weariness. He also suffers reproach for Christ. Paul suggests
contending with evil forces—which Timothy was obliged to
do—in order to ensure growth in godliness and the faithful
discharge of ministry.
Trust and confidence in the living God's unfailing salva-
tion for all true believers (verse 10) motivate the courageous,
faithful witness for Christ. Although salvation is available to
all humanity, only those who believe in the Saviour will ex-
perience it. (See John 3:16-18, 36.)
What are some of the practical results when the religious,
intellectual, and physical aspects of your life are not in bal-
ance?
45
Thursday
August 5
MATURING IN THE WORD (1 Tim. 4:12-16).
We have come to a most important part of this letter. The
admonition contained in this passage has been the benchmark
for Christian ministers since Paul wrote these words. (See
Testimonies to Ministers,
pp. 194, 292, 404.)
Lest Timothy be despised because of his youth, what was
he to do? 1 Tim. 4:12.
The elders in the Ephesian church were probably much
older than Timothy. The indications are that he was timid and
reticent by nature. The challenges facing him could have been
frightening were he not confident that God was with him.
Timothy's example would effectively counteract challenges
to his credentials. He was to be an example in: (1)
word,
speech, conversation; (2)
conduct,
Greek: "manner of life"; (3)
charity,
love for God and His people; (4)
spirit,
suggesting
enthusiasm and power; (5)
faith:
Timothy had grown up in an
atmosphere rich in faith (2 Tim. 1:5); (6)
purity:
He was to
resist the influence of the moral perversion current in Ephesus.
And he was to be chaste in his association with women
(1 Tim. 5:2), keeping himself pure in mind, heart, and body.
What positive measures was Timothy to take to enhance
his own spirituality and ministry? 1 Tim. 4:13-16.
The underlying purpose of Paul's counsel was that Timothy's
spiritual growth should be evident to all (verse 15). His efforts
were to be given "to the public reading of scripture, to preach-
ing, to teaching" (verse 13, RSV).
At the same time he was not to forget "the gift you have,
which was given you by prophetic utterance when the elders
laid their hands upon you" (verse 14, RSV). Perhaps he had
been somewhat neglectful in this regard: "Stir up the gift of
God, which is in thee by the putting on of my hands" (2 Tim.
1:6). By fulfilling Paul's counsel Timothy and his hearers would
enter into the fullness of Christ's saving grace (1 Tim. 4:16).
How does Paul's counsel in 1 Timothy 4:12-16 apply to
the church member who holds no office in the church?
46
Friday
August 6
FURTHER STUDY: Read from
Gospel Workers,
"The Minister's
Responsibility," pp. 30-35 and "The Needed Preparation," pp.
63-66.
"There are many youth who move from impulse rather than
from judgment. But Timothy inquired at every step, 'Is this the
way of the Lord?' He had no specially brilliant talents, but he
consecrated all his abilities to the service of God, and this made
his work valuable. The Lord found in him a mind that He could
mold and fashion for the indwelling of the Holy Spirit. God will
use the youth today as He used Timothy, if they will submit to
His guidance."—Ellen G. White Comments,
SDA Bible Commen-
tary, vol. 7,
p. 915.
DISCUSSION QUESTIONS:
1.
What false doctrines in circulation today do you find
especially threatening to the heart of the Advent message?
2.
Are there Bible principles to guide us in relating to those
in the church who we are convinced are teaching error?
Explain.
3.
Does healthful living have anything to do with reception
of the end-time seal of God?
4.
What is doctrine? Why is "good doctrine" so important?
Is it possible to be truly godly in Christ Jesus without
attention to doctrine?
5.
How should older members of the church relate to young,
inexperienced pastors? What kinds of attitude should they
avoid?
SUMMARY: Apostasy from the pure faith of the gospel was an
ever-present threat to the early Christian church. Only as con-
verts surrender their former misguided and erroneous beliefs
and accept the truths of God's Word are they safe from the
deceptive insinuations of the evil one. Paul warned Timothy of
departures from the truth, which would be hazardous to the
church. Sound doctrine, an exemplary life, and diligent pursuit
of scriptural knowledge are all needed today.
47
Lesson 7
August 8-14
The Elderly and Widows
of the Church
Sabbath
Afternoon
READ FOR THIS WEEK'S STUDY: 1 Timothy 5:1-16.
MEMORY TEXT: "If any one does not provide for his
relatives, and especially for his own family, he has dis-
owned the faith and is worse than an unbeliever" (1 Timo-
thy 5:8, RSV).
KEY THOUGHT:
Loved ones and the church are called to
provide for aged and widowed members. Widows are encour-
aged to contribute to the work of the church.
A LIGHT TO GUIDE THE LOST.
The story is told of an
elderly Christian widow who lived in a lonely house on a cliff
overlooking the sea. Often she saw the debris from wrecked
fishing boats that had washed up on the shore. Sometimes she
heard the despairing cries of drowning seamen.
One stormy night an idea suddenly came to her. She could
place a lamp in her front window to warn seamen of the dan-
gerous coast. Later she was told of sailors who were saved from
shipwreck because they had seen her light. Over a period of
years many fishermen who had been saved from peril thanked
her for her thoughtfulness.
Widows and widowers in the church today, single parents,
divorcees, and those who have never been married can provide
lamps to guide the unwary through the shoals of defeat, sor-
row, and discouragement. There is a work for all to do in the
service of the Master.
48
Sunday
August 8
THE YOUTHFUL PASTOR AND SENIOR CITIZENS
(1 Tim. 5:1, 2).
How was Timothy to show respect for the older church
members who might need reprimand? In what spirit was he
to counsel and rebuke younger men? 1 Tim. 5:1 (compare
Gal. 6:1).
It is seldom easy to reprimand. Because of the risks involved,
some persons neglect this solemn responsibility. Such neglect
could mean the eternal loss of a soul who might have been
rescued from a wrong course. A rebuke, given unwisely and
injudiciously, may result in anger, rejection, or resentment. Timo-
thy was bidden to "entreat" the older men as a son would
appeal to an erring father. He was to treat the young men as
brothers, part of his own family.
"Old age does not automatically cancel the need for cor-
rection, but if it is the young man's duty to reprove, the spirit
of sincere respect and humility must prevail. . . . The younger
members of the church must sense his [the young leader's]
fellowship, not his superiority."—SDA
Bible Commentary, vol.
7, p. 309.
"All who would advocate the principles of truth need to
receive the heavenly oil of love. Under all circumstances re-
proof should be spoken in love. Then our words will reform
but not exasperate. Christ by His Holy Spirit will supply the
force and the power. This is His
work."—Christ's Object Les-
sons,
p. 337.
If you have the Spirit of Prophecy books available, read the
following passages concerning reproof:
Testimonies
vol. 3, p. 359: Reproof may be an unpleasant duty
but God blesses those who faithfully perform such duty.
Christ's Object Lessons,
p. 337: Speak in love.
Testimonies, vol.
1, p. 164: Reproof devoid of a spirit of love is
wrong.
Thoughts From the Mount of Blessing,
p. 129: No one can be
reclaimed by an attitude of censure and reproach.
Testimonies,
vol. 2, p. 53: The spirit in which reproof is given
largely determines the outcome.
Testimonies,
vol. 3, p. 93: Pitying tenderness should be shown.
There is no place for severity and harshness.
In your own experience, under what circumstances have
you resented reproof? Would you have accepted the same
counsel if it had been given in a different spirit?
49
Monday
August 9
THE RELATIONSHIP BETWEEN MEN AND WOMEN IN
THE CHURCH.
In what different ways was Timothy to relate to younger
and older women in the church? 1 Tim. 5:2. What enduring
command was given to Israel regarding treatment of fathers
and mothers? Ex. 20:12.
List ways in which younger persons can show respect,
deference, and assistance to those older in years:
Timothy was to regard the younger women in the church as
sisters. Christian love molded by genuine respect results in
purity of thought, word, and action. By relating to older women
as mothers, and to the younger women as sisters, Timothy
would be preserving the bounds of Christian respectability.
Nothing so detracts from the sacredness and effectiveness of
the gospel ministry as church leaders succumbing to moral
entrapment planned by the enemy of souls. The standard of
relationship and conduct is "with all purity" (1 Tim. 5:2). Paul's
counsel to the Philippians applies to relationships between per-
sons of the opposite gender in the church. (See Phil. 4:8.)
Read the experience of Joseph when he was assailed by
temptation to commit immorality. What was his defense?
Gen. 39:7-12. In what ways was Timothy, as a young minis-
ter, to exemplify the high moral standards of the gospel
ministry? 1 Tim. 4:12 (compare 5:22, last part).
"When one who claims to be teaching the truth is inclined to
be much in the company of young or even married women,
when he familiarly lays his hand upon their person, or is often
found conversing with them in a familiar manner, be afraid of
him; the pure principles of truth are not wrought in his soul.
Such are not workers with Jesus; they are not in Christ, and
Christ is not abiding in them. They need a thorough conversion
before God can accept their
labors."—Evangelism,
p. 680.
50
Tuesday
August 10
WIDOWS IN THE CHRISTIAN COMMUNITY (1 Tim. 5:4).
In an age when some responsibility for the aged, frail, and
destitute is often taken by state and civic institutions, we need
to remind ourselves of the Christian's role outlined in the New
Testament. We applaud government aid to the disadvantaged,
but we recognize our Christian duty.
Elderly widows form a significant part of many congrega-
tions today. There are obvious reasons for this:
1.
Women tend to live longer than men.
2.
In some areas of the world women comprise the greater
part of church membership.
3.
Because of their sense of community caring, women rally
to support the welfare ministries of the church.
4.
Some cultural environments make it difficult for elderly
women, especially widows, to support themselves.
What permanent plan did the church implement to care
adequately for widows? Acts 6:1-6.
"Since Palestinian Jews were in the majority in the infant
church, the needy among the Hellenists might without any ill
intent have been left unassisted, because of differences in lan-
guage and customs."—SDA
Bible Commentary,
vol. 6, p. 188.
Summarize briefly the scriptural counsel concerning care
for widows:
Ex. 22:22
Deut. 14:29
Isa. 1:17
1 Tim. 5:3
James 1:27
Are the members of your church sensitive to the needs of
widows, singles, and single parents? In cases of need, what
are church members doing to assist them materially? Have
you studied ways of involving them in the work of the church,
while considering their special gifts and limitations?
51
Wednesday
August 11
CARE OF WIDOWS (1 Tim. 5:4-8).
Who bears primary responsibility to support widows in
the church community? 1 Tim. 5:4, 8.
The care of needy widows devolves, first of all, upon the
widow's family—her children; failing that, upon her other
relatives. This fulfills the scriptural injunction to "honour thy
father and thy mother" (Ex. 20:12; see also Matt. 15:4-6).
Support of aged, destitute family members is evidence of
"piety at home" and of "pure religion" (1 Tim. 5:4; James 1:27).
Failure to support needy members of one's family, where this
is possible, is to separate oneself from the Lord (1 Tim. 5:8).
If the widow has no relatives to care for her, who is to
assist? 1 Tim. 5:3, 5.
The church is to assist "real widows" (verses 3, 5, RSV).
These women are "left all alone" (verse 5, RSV). Night and day
they plead with God for support and protection. They may
have nowhere to turn but to the Lord. The church can help
answer their prayers.
"I saw that it is in the providence of God that widows and
orphans, the blind, the deaf, the lame, and persons afflicted in
a variety of ways, have been placed in close Christian rela-
tionship to His church; it is to prove His people and develop
their true character. Angels of God are watching to see how
we treat these persons who need our sympathy, love, and
disinterested benevolence."—Christian
Service,
pp. 191, 192.
What kind of person does not qualify for assistance? 1 Tim.
5:6.
Some persons exploit the generosity of others. We must give
assistance discriminatingly. An old proverb states that if you
give people a fish, they will still be hungry tomorrow; but if you
teach them to fish, they will have food always. (See
Thoughts
From the Mount of Blessing,
pp. 72, 73.)
The most effective help we can give is to help someone to
be self-supporting. (See
The Ministry of Healing,
pp. 194, 195.)
How would you go about doing that?
52
Thursday
August 12
WORTHY AND UNWORTHY WIDOWS CONTRASTED
(1 Tim. 5:9-16).
Either by direct statement or implication, the overall passage
(1 Tim. 5:1-24) refers to a number of classes of widows: (1)
widows young or old who are being supported by their rela-
tives; (2) widows young or old who are to be assisted by the
church because they are alone. Either they have no living rela-
tives or their living relatives are unwilling or unable to support
them; (3) widows young or old who do not qualify for the
assistance of the church. These are self-indulgent widows, those
who are gossipers and busybodies, and those who show an
immoderate desire to remarry.
What tests did Paul advocate should be used in determin-
ing which widows were eligible for ongoing support by the
church? 1 Tim. 5:9, 10.
The Greek word translated "taken into the number" (verse 9,
KJV) or "be enrolled" (RSV) means literally "to set down a
name on a list, register, enroll." This clearly indicates that the
church of Ephesus had a list of eligible widows who were
receiving assistance from the church. Their qualifications for
such assistance must be considered in relation to the cultural
setting.
They were to be widows at least 60 years of age, who had
been faithful to their husbands, and who had demonstrated by
the manner in which they had trained their children and served
others that they had a claim on the church's support. This does
not imply that the church would entirely ignore the needs of
other widows who were alone in the world but who were not
yet 60 years of age or who, though over 60, had not lived the
kind of exemplary life stipulated. The widows enrolled were a
special class who qualified for permanent support because it
was clear that they could not support themselves and that they
were sterling characters who would use carefully any material
assistance given them. Moreover, they were the kind of women
who would continue to work for the church.
Younger widows (1 Tim. 5:11-15)
were not to be enrolled for
permanent support, because, in Ephesus, they tended to mani-
fest an inordinate desire for remarriage and also because they
tended to be troublemakers. Paul advised them to remarry. But
he did not suggest that, if alone and unsupported, the church
should ignore their needs.
53
Friday
August 13
FURTHER STUDY: Paul expressed concern and conviction
regarding the relationship that should exist between the pastor
(Timothy) and the various age groups and social categories
within the church. To enhance your understanding of the stand-
ards of decorum that are appropriate for Christian leaders, read
"The Social Relations" and "In Relation With One Another" in
Gospel Workers,
pp. 129-132, 473-480.
DISCUSSION QUESTIONS:
1.
What provisions have you made for the increasing depen-
dency of the aged in your family?
2.
Is there a destitute, lonely, unsupported widow/ widower
in your church? What is your church doing to care for,
love, and support this person? What do you think you
can do?
3.
In modern societies there are many classes of persons who
have needs apart from widows. Identify these classes and
discuss how the church can assist them.
4.
What differences do you detect between the social prob-
lems Paul was addressing in the Ephesian church and
those current in your setting? What timeless principles
emerge from the counsel in 1 Timothy 5:1-16 that guide us
in meeting the needs of the widowed, homeless, unsup-
ported people?
SUMMARY: 1 Timothy 5 provided the church and the church
leadership with guidelines for interpersonal relationships. Such
relationships are to be above reproach, free from moral impu-
rity and the subtleties of Satan.
It is evident that widows comprised a considerable propor-
tion of the church's membership. To assist the church in identi-
fying those who were genuinely in need of church support and
to distinguish them from those who should look to their own
relatives for sustenance, Paul communicated the criteria to be
followed. While times may have changed, there are basic prin-
ciples that continue to be relevant.
54
Lesson 8
August 15-21
Attitudes Toward
Church Leaders
Sabbath
Afternoon
READ FOR THIS WEEK'S STUDY: 1 Tim. 5:17-25.
MEMORY TEXT: "Let the elders who rule well be con-
sidered worthy of double honor, especially those who
labor in preaching and teaching" (1 Timothy 5:17, RSV).
KEY THOUGHT: Faithful ministers deserve spiritual and
material support; unfaithful ministers should be treated with
fairness and Christian charity.
SUPPORT THE PASTOR. "The pastor teaches, though he
must solicit his own classes. He heals, though without pills or
knife. He is sometimes a lawyer, often a social worker, some-
thing of an editor, a bit of a philosopher and entertainer; a
salesman, a decorative piece for public functions, and he is
supposed to be a scholar. He visits the sick, marries people,
buries the dead, labors to console those who sorrow, and to
admonish those who sin, and tries to stay sweet when chided
for not doing his duty.
"He plans programs, appoints committees when he can get
them; spends considerable time in keeping people out of each
other's hair; between times he prepares a sermon and preaches
it . . . to those who don't happen to have any other engagement.
Then on Monday he smiles when some jovial chap roars, 'What
a job—a day a week!' "—Selected.
Though slightly exaggerated, this statement emphasizes the
important fact that most church members have no conception
of the pressures under which their pastors work. In this week's
lesson, Paul counsels us as to how our pastors should be treated.
55
Sunday
August 15
RESPECT AND HONOR FAITHFUL ELDERS (1 Tim. 5:17,
18).
How is the ministry of faithful spiritual leaders to be es-
teemed? 1 Tim. 5:17; 1 Thess. 5:12, 13.
The spiritual leader who rules well does not exercise dicta-
torial "lordship" (Luke 22:25, 26). The Greek verb translated
"to rule" in 1 Timothy 5:17 means "to manage," "to conduct."
Elders who lead well, devoting themselves to the preaching
and teaching of "the word and doctrine," are worthy of "double
honour." This does not mean that their salaries should be
doubled. It means that special respect should be given them
because of their faithfulness in proclaiming the gospel.
Of what value is the teaching of the doctrines of God's
Word? 1 Tim. 4:13; 2 Tim. 3:14-17; Acts 8:35-39.
The
word
doctrine
means "teaching." All the teachings of
the Bible are profitable for spiritual growth (2 Tim. 3:16). The
spiritual leader whose focus is on Christ and the teachings
of His Word is worthy of honor (1 Tim. 5:17). But he cannot
teach adequately if he omits doctrine.
What scriptural principle did Paul cite in appealing that
faithful elders should be remunerated from the gospel har-
vest? 1 Tim. 5:18; 1 Cor. 9:7-14 (compare Num. 18:21).
The greatest reward of spiritual leaders is the love in the
hearts of their people for Christ and for them. Note that in
both 1 Timothy 5:18 and 1 Corinthians 9:9 Paul cites
Deuteronomy 25:4 as an illustration of his point. In the Epistle
to Timothy the application is primarily to the honor given
elders. In the letter to the Corinthians the allusion is to tithe,
the financial support of the ministry. Pastors cannot survive
on honor alone; they and their families must eat! Only as
believers return a faithful tithe can the gospel be proclaimed.
What principles are basic to the faithful returning of
tithe? Is the manner in which you return your tithe a true
application of those principles?
56
Monday
August 16
HOW TO DEAL WITH AN ERRING ELDER (1 Tim. 5:19-
21).
What precaution was Timothy to exercise when complaints
were made about an elder? 1 Tim. 5:19. How did Paul's
admonition reflect Jesus' counsel? Matt. 18:15-17.
It is possible for a spiritual leader to be accused by those
whose motives are not pure. Some church members who have
been rebuked for sin may seek to get even by maligning a
pastor or local elder. Others may enjoy the ego status it gives
them to pin an indiscretion on a spiritual leader and make it
stick. Only the proven evidence of "two or three witnesses" is
acceptable. (Compare Deut. 19:15.)
How were public and open sins to be dealt with? What
value to the church can this method have? 1 Tim. 5:20.
In context, the counsel applies to the sins of elders. But it may
apply also to the public sins of church members. Discipline of
church members is dealt with in a number of places in the New
Testament. (See Matt. 18:15-18; 2 Thess. 3:6-15; 2 Tim. 2:24-26.)
Too often rumors, lies, and destructive gossip culminate in
accusation, hasty judgment, and wounded hearts. Reputa-
tions are easily ruined. They are much more difficult to mend
and to restore. The unbridled, unsanctified tongue can ignite
a fire with a destructive force that can have appalling conse-
quences (James 3:5, 6).
What standard of consistency was Timothy to employ in
disciplining church leaders? 1 Tim. 5:21.
The manner in which Timothy dealt with sin among the
leaders of the church was visible to the Godhead and to
angels. No partiality is to be shown in dealing with sin in the
church. How human it is to allow a personal friendship or a
negative relationship to influence wrongly the way in which
sin must be investigated and handled!
Let us take to heart the scriptural admonition in Ephesians
4:31, 32. Consider the manner in which Jesus dealt with Peter
(see Mark 14:66-72; John 21:15-19).
57
Tuesday
August 17
CAUTION REGARDING THE ORDINATION OF ELDERS
(1 Tim. 5:22).
What solemn counsel did Paul give to Timothy to ensure
the appropriate choice of church elders? 1 Tim. 5:22.
"The qualifications of the men who are being considered
must be fully examined before they can be nominated for
office. This is in harmony with what the apostle has been
saying in 1 Tim. 3:2, 7, 10. Ordination without preceding
thorough investigation would render Timothy co-responsible
for the wrongs which such elders might subsequently corn-
mit."—William Hendriksen,
I-II Timothy and Titus
(Grand
Rapids, Mich.: Baker 1957), p. 185.
The
Church Manual
(1990, pp. 55, 56) contains valuable
counsel regarding the choice and appointment of church offi-
cers. It warns that: (1) persons should not be hurried into
office; (2) those opposed to unity should not be considered for
office; (3) those who refuse to cooperate with others are not
safe candidates for church office.
"In many places we meet men who have been hurried into
responsible positions as elders of the church when they are
not qualified for such a position. They have not proper gov-
ernment over themselves. Their influence is not good. The
church is in trouble continually in consequence of the defec-
tive character of the leader. Hands have been laid too sud-
denly upon these
men."—Testimonies,
vol. 4, pp. 406, 407.
Review the criteria for selecting individuals for church
leadership. 1 Tim. 3:1-7; Titus 1:5-9.
Should Timothy refuse to acknowledge the sins of his
elders, what effect would this have upon himself? 1 Tim. 5:22.
By refusing to deal with sin in the church, Timothy would
be regarded as a participant. Condoning by silence the wrong-
doing of the elders, Timothy would share in their guilt. He
would "participate in another man's sins" (verse 22, RSV) in
the sense that he would be counted an accomplice. Timothy
was to follow divine counsel concerning church leaders.
Why do you think that the church is often reluctant to
discipline members who are doing wrong?
58
Wednesday
August 18
ADVICE TO TIMOTHY FOR HIS HEALTH (1 Tim. 5:23).
What counsel did Paul prescribe for Timothy's digestive
and other physical infirmities? 1 Tim. 5:23. (Review Lesson 5,
Tuesday's section.)
"Amidst the affairs of the Church and the problems of
administration, Paul finds time to slip in a little bit of loving
advice to Timothy about his health. . . .
"Here we have a great truth which the Christian forgets at
his peril, that we dare not neglect the body, for often spiritual
dullness and aridity come from the simple fact that the body
is tired and neglected. . . . We cannot do Christ's work well
unless we are physically fit to do it."—William Barclay,
The
Letters to Timothy, Titus and Philemon,
p. 119.
Is Paul giving license for church leaders (and to all Chris-
tians) to make use of alcoholic beverages?
If Paul had been
advocating the use of fermented wine, he would have been
giving counsel inconsistent with the rest of Scripture, which
warns against intoxicating drink. Physicians often prescribe
medicines that have side effects, but their benefits outweigh
their dangerous effects.
"Christ Himself had forbidden the use of fermented drink,
saying: 'Do not drink wine nor strong drink, thou, nor thy
sons with thee, when ye go into the tabernacle of the congre-
gation, lest ye die; it shall be a statute forever throughout
your generations; and that ye may put difference between
holy and unholy, and between unclean and clean'[Lev. 10:9,
10]. . . .
"Fermented liquor confuses the senses and perverts the
powers of the being. God is dishonored when men have not
sufficient respect for themselves to practise strict temperance.
Fermented wine is not a natural production. The Lord never
made it, and with its production He has nothing to do. Paul
advised Timothy to take a little wine for his stomach's sake
and oft infirmities, but he meant the unfermented juice of the
grape. He did not advise Timothy to take what the Lord had
prohibited. . . .
"Some who claim to be Christians feel at liberty to use
intoxicating drink, and in this particular they claim to be in
harmony with Christ. But Christ did not set the example they
claim to imitate."—Ellen G. White in
The Signs of the Times,
Sept. 6, 1899.
59
Thursday
August 19
THE LEADER'S MINISTRY AND ETERNAL CONSE-
QUENCES (1 Tim. 5:24, 25).
How would you interpret verses 24 and 25 of 1 Timothy 5
in relation to each other?
Randolph
0.
Yeager translates verse 24: "The sins of some
men that go ahead of them in judgment are obvious, but in
other cases they follow them." He proceeds to interpret the
passage: "The point here is that God sees sin with total and
therefore inerrant perception while men view it only superfi-
cially and partially. Society is aware that some men are sin-
ners, and because they are so open and flagrant, everyone
knows ahead of time that the sinner is facing a judgment.
Other men, just as sinful as the first group, are nevertheless so
artful that only God sees their depravity, but the judgment is
as inevitable in the second case as in the first. The fact that
some sinners are able to hide their sins from society does not
mean that they are able to hide them from the Judge of all the
earth (John 5:22).
"It is here that we see the connection between verse 24 and
the following verse. Just as hidden present sins are certain to
be revealed as such at the judgment, so (verse 25) present
hidden good works are certain to be revealed as such at the
judgment seat of Christ. Thus it is as idle for sinners to seek to
hide their sins from society as it is unnecessary for Christians
to advertize and display their good works. The Pharisees
made a great display of their righteousness. . . . Conversely
Christians who have not bothered to hire a public relations
agent, need not fear that their efforts for Christ will be forever
unnoticed and [un]rewarded (Heb. 6:10, 11)."—The
Renais-
sance New Testament,
vol. 15, p. 443.
1 Timothy 5:24 may refer to the pre-advent judgment, in
which the book of life is edited. (See Dan. 7:9-14; 12:1; Rev.
3:5.)
Ellen White wrote: "If your name is registered in the
Lamb's book of life, then all will be well with you. Be ready
and anxious to confess your faults and forsake them, that
your mistakes and sins may go beforehand to judgment and
be blotted
out."—Testimonies,
vol. 5, p. 331.
Are you struggling with secret sin? Remind yourself of
the means God makes available for you to obtain forgive-
ness and to be victorious. Are you utilizing these means?
60
Friday
August 20
FURTHER STUDY:
Study the relationship between pastor
and people and Paul's attitude to ministry as explained in
1 Corinthians 9:3-27. Read "Individual Responsibility and
Christian Unity,"
Testimonies to Ministers,
pp. 485-505.
DISCUSSION QUESTIONS:
1.
In what ways do your words and actions show support of
the church's leadership?
2.
When you hear criticisms of church leadership, do you go
directly to the leader and talk the problem over with him
or her? Do you believe the criticism and pass it on to
someone else? If you are not able to contact the leader in
person, what is your responsibility?
SUMMARY:
Choosing elders to care for the church was
Timothy's solemn responsibility. Church leaders are to be sup-
ported by the church that benefits from their service. Appoint-
ment to leadership office in the church is to be within scriptural
guidelines. Charges against spiritual leaders are never to be
accepted on mere hearsay. As the ultimate Judge, our Lord will
punish sin and reward faithful service.
Daniel & Revelation Committee Series
Selected Studies on Prophetic Interpretation, vol.
1. Is the
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Lesson 9
August 22-28
Ministry to Servants
and False Teachers
Sabbath Afternoon
READ FOR THIS WEEK'S STUDY: 1 Tim. 6:1-21.
MEMORY TEXT: "Fight the good fight of faith, lay hold on
eternal life, whereunto thou art also called, and hast pro-
fessed a good profession before many witnesses" (1 Timo-
thy 6:12).
KEY THOUGHT:
The world has changed in many ways
since Paul's day but human nature has not, so the challenges
involved in human relationships remain the same. Our atti-
tudes and responses are just as crucial to our spirituality as
were those of early Christians.
ONLY GOD'S WAY OF CHANGING THE WORLD IS
EFFECTIVE.
The final chapter of 1 Timothy contains principles
that guide in sensitive human relationships. Slavery was com-
mon in the first century of the Christian era. How would Chris-
tianity modify master-servant relationships? How was the church
to relate to false teachers? What effect does Christianity have
upon the human preoccupation with material wealth? What
should the Christian minister do to counteract the influence of
worldly custom and culture?
"The reform must come through the slow penetration of the
Spirit of Christ into the human situation. Things have to happen
in God's time, not in ours."—William Barclay,
The Letters to
Timothy, Titus and Philemon,
p. 122.
62
Sunday
August 22
THE DUTY OF CHRISTIAN SLAVES (1 Tim. 6:1, 2).
What principle was to motivate slaves to show respect to
their masters? 1 Tim. 6:1, 2.
It has been estimated that there were 60 million slaves in
the Roman Empire in Paul's day. Christianity found many
converts among this deprived segment of humanity. Any wide-
spread discontent among the slaves posed a dire threat to
their privileged masters. Christianity could well have been
viewed suspiciously because it taught human equality. But it
was also a religion of nonviolence; it did not call for the
overthrow of political and social systems. It made of unequal
men a brotherhood in which all stood at the same height in
front of the cross.
Christian slaves were to serve faithfully and loyally. Chris-
tians were not to be social activists, attempting to force the
abolition of slavery. They were to act as Christ would act in
the social setting in which they found themselves. (See 1 Cor.
7:20-24.)
Wherever slavery exists, Paul's counsel is applicable. It
also applies to Christian employees. They are to work in the
spirit of Christ, performing their duties faithfully and
uncomplainingly "so that the name of God and the teaching
may not be defamed" (1 Tim. 6:1, RSV).
How should Christians react to unjust exploitation? Matt.
5:38-45 (compare Eph. 6:5-9; Col. 3:22-25).
Although Christ does not accept man-made inequality (Gal.
3:28), if the church had encouraged slaves to revolt against
their masters, there might have been civil war and anarchy.
Christianity would have been seriously discredited. "It was
not the apostle's work to overturn arbitrarily or suddenly the
established order of society. To attempt this would be to
prevent the success of the gospel.
But
he taught principles
which struck at the very foundation of slavery, and which, if
carried into effect, would surely undermine the whole sys-
tem."—The
Acts of the Apostles,
pp. 459, 460.
As an employee, do you sometimes feel that you are be-
ing forced to unpleasant labor simply because of economic
necessity? How can you put the Bible counsel into effect?
63
Monday
August 23
FALSE TEACHERS AND THEIR IDENTIFYING MARKS
(1 Tim. 6:3-5).
False teachers threaten the church. Because of their refusal
to accept sound doctrine, destructive elements plague the
Christian community. (See 2 Tim. 4:3, 4.)
1 Timothy 6:3 suggests that there were some in Ephesus
whose teaching was diametrically opposed to the counsel
Paul had been inspired to give. They were advocating wrong
attitudes of Christian slaves toward their masters, and were
not following divine counsel in other respects.
Whose words did Paul say were to be used as the standard
for Christian attitudes and lifestyle? 1 Tim. 6:3 (compare Gal.
1:7-12; Phil. 2:2-5).
Paul speaks of "the words of our Lord Jesus Christ" (1 Tim.
6:3). It is not known how widely circulated the gospel was in
written form in Paul's day. Certainly the apostles, aided by
the Holy Spirit (John 14:26), preserved the oral tradition as
they passed on to their churches the words that Jesus had
spoken during His earthly ministry.
The doctrine taught by the Lord Jesus contrasted sharply
with that of Jewish teachers of the law. In the Sermon on the
Mount, Jesus had revealed that motives are more important
than overt acts. Only as the spirit of God's law is cherished by
complete reliance upon Christ can behavior conform to His
righteous standard. (See Rom. 8:3, 4.)
Review Matthew 5-7 and note some of the areas of life that
Jesus' instruction covered.
How can false teachers be recognized? 1 Tim. 6:4, 5.
(1) They are conceited; (2) they lack real knowledge; (3)
they thrive on difficult questions and argumentation, which
result in strife, condemnation, and insinuation; (4) their argu-
ments are devoid of truth and give evidence of their source—
corrupt minds; (5) by subtle methods they attract means to
themselves. By contrast the true servant of Christ is willing to
spend and be spent in His service.
In what manner do you think the church should relate to
false teachers among us today?
64
Tuesday
August 24
THE CHRISTIAN AND RICHES (1 Tim. 6:6-11).
What two elements go together to constitute real gain?
1 Tim. 6:6-8; Phil. 4:11.
Contentment finds its source, not in material means, but in
godliness of heart resulting from fellowship with Christ.
"Paul here defines the most priceless possession man can
own. Men and women have searched the world for peace of
mind and an untroubled heart. Billions of dollars are being
spent annually as man endeavors to find contentment in amuse-
ment, travel, liquor, and the satisfaction of physical passion.
Yet, the object of their quest eludes them because man must
still live with his conscience and face the question of his
eternal destiny. However, the gift of God is not only eternal
life; it also brings an untroubled mind, one that has learned to
trust a loving God amid all the uncertainties of life."—SDA
Bible Commentary, vol. 7,
p. 317.
To what dangers are the rich and the would-be-rich ex-
posed? 1 Tim. 6:9, 10 (compare Deut. 8:13, 14; Mark 4:19;
Matt. 19:23-26).
The RSV translates 1 Timothy 6:9: "But those who desire to
be rich fall into temptation." It is not so much the possession
of wealth that is potentially dangerous, but the obsession with
its accumulation and the employment of it for one's own
ends.
Paul's inspired counsel was directed to the church in
Ephesus, but in a very real sense to Timothy.
"Thus the apostle emphasized the minister's need of unre-
served consecration to the Master's service. The minister who
is wholly consecrated to God refuses to engage in business
that would hinder him from giving himself fully to his sacred
calling. He is not striving for earthly honor or riches; his one
purpose is to tell others of the Saviour, who gave Himself to
bring to human beings the riches of eternal life."—The
Acts of
the Apostles,
p. 366.
Instead of riches, what six spiritual values was Timothy
to seek? 1 Tim. 6:11. What influence has the desire for
material things had on your spiritual life? How do you go
about seeking the six attributes Paul recommended?
65
Wednesday
August 25
THE GOOD FIGHT OF FAITH (1 Tim. 6:12).
What is meant by "the good fight of faith"? 1 Tim. 6:12;
Eph. 6:10-18.
As Timothy was challenged to engage in spiritual conquests,
he was reminded of the way in which God had already led him.
Paul was well aware that a number of the Lord's servants had
succumbed to the allurements of the world—to riches, honor,
and sensual pleasure. (See 2 Tim. 4:10.)
The Christian fights the good fight of faith by exercising
trust in Christ. The result is consistent Christian life and effec-
tive presentation of truth.
"Oh, for a living, active faith! We need it; we must have it, or
we shall faint and fail in the day of trial. The darkness that will
then rest upon our path must not discourage us or drive us to
despair. It is the veil with which God covers His glory when He
comes to impart rich blessings. We should know this by our
past experience. In that day when God has a controversy with
His people this experience will be a source of comfort and
hope."—Counsels
for the Church,
p. 334.
Note the various components of the Christian's armor (Eph.
6:13-17). Alongside each of the following, list the spiritual
armor:
Loins
Chest (breastplate)
Feet
Shield
Head (helmet)
Sword
Of the six items of armor that Paul mentions, five are protec-
tive against the darts of the enemy. The sword completes the
soldier's equipment and is the one weapon used both defen-
sively and offensively. Without a thorough knowledge of God's
Word, Christians are powerless before the enemy of souls. With-
out it they are not equipped to reach out effectively to men and
women held captive.
In what ways may my church present Christian truth it
an age dominated by materialism, selfishness, and persona]
ambition? How may I cooperate?
66
Thursday
August 26
A CHARGE TO TIMOTHY (1 Tim. 6:13-16).
The closing portion of this letter to Timothy abounds with
wise, fatherly counsel. It is more than good advice; it takes the
form of a charge or command. Paul gives two specific com-
mands: (1) Timothy is to live an exemplary life. (2) The rich
are to be generous to those less fortunate, "thus laying up for
themselves a good foundation for the future" (1 Tim. 6:19,
RSV).
What does constant awareness of God's presence do for
the Christian? 1 Tim. 6:13.
Timothy was to remember that he lived in the presence of
God. He was to " 'fight the good fight of faith' (see v. 12)
before his witnessing Lord and before the many 'witnesses'
(v. 12) who will judge the merits of Christianity by his deport-
ment."—SDA
Bible Commentary, vol. 7,
pp. 319, 320.
For how long was Timothy to keep this charge, and how
carefully was it to be kept? 1 Tim. 6:14.
Some believe that this "commandment" referred to Timothy's
baptismal vow. Others hold that Paul was referring to the
counsels in this Epistle. The
SDA Bible Commentary
aptly
states, "In the final analysis, the Christian witness to the
supreme merits of God's way of life constitutes Paul's chal-
lenge."—Vol. 7, p. 320.
What transcendent divine attributes of Christ did Paul
call Timothy to be aware of as he lived an exemplary life in
anticipation of His coming? 1 Tim. 6:15, 16.
Although sin has rendered it impossible for sinful man to
behold God, the Gospel brings to every believer the assurance
that through Christ the pure in heart will, some day, see God
and live. (See Matt. 5:8; 1 John 3:2.)
How could 1 Timothy 6:16 help in a Bible study on the
subject of man's condition in death? What great change is
promised the redeemed and when will it happen? 1 Cor.
15:51-54.
67
Friday
August 27
FURTHER STUDY: What commands was Timothy to give to
those rich in this world's goods? 1 Tim. 6:17-19 (compare verses
5-10). What final warning was given to Timothy, and for what
reason? 1 Tim. 6:20, 21.
DISCUSSION QUESTIONS:
1.
What issues, if any, in your church are detracting from the
members' active proclamation of the gospel of salvation?
What can be done to re-establish priorities?
2.
Had this Epistle been written to you, what would have
been directly applicable? What else might Paul have
brought to your attention?
SUMMARY: In closing his first letter to Timothy, Paul contin-
ued with the practical, timely counsel so typical of his writings.
Since many early Christians were slaves, it was important that,
despite their difficult social position, their conduct should tes-
tify to the power of Christ. Paul also gave instruction to the rich
in the church, false teachers, and finally Timothy, who was to
testify to the purity and excellence of the gospel.
Your Thirteenth Sabbath Offering will help the South Pacific
Division to win more members like this!
Remember them on September 25!
68
Lesson 10
August 29-September 4
The Organization
of the Church
Sabbath Afternoon
READ FOR THIS WEEK'S STUDY: Titus 1.
MEMORY TEXT: "Since an overseer is entrusted with God's
work, he must be blameless" (Titus 1:7, NIV).
KEY THOUGHT: True spiritual leaders of the church are
faithful to Christ and committed to Bible truth. False leaders
are self-serving and committed to error.
INTRODUCTION TO TITUS. A converted pagan, Titus
accompanied Paul from Antioch to the Jerusalem council
about A.D. 49 (Gal. 2:1-3). On Paul's third missionary journey,
Titus was sent from Ephesus to Corinth as Paul's represen-
tative (2 Cor. 8:16, 17; 12:17, 18). Later he met Paul in
Macedonia and traveled ahead of him to Corinth, carrying the
Second Epistle to the Corinthian church (2 Cor. 2:13; 7:6, 13;
8:6, 23). After Paul's first imprisonment in Rome, he left Titus
in Crete (Titus 1:5) and journeyed to Ephesus and Macedonia
(1 Tim. 1:3). From Macedonia Paul wrote the first letter to
Timothy, who was in Ephesus, and the letter to Titus, who
was in Crete. Paul urged Titus to meet him at Nicopolis in
Achaia on the Adriatic coast (Titus 3:12). Titus was with Paul
in Rome during his second imprisonment. From there Paul
sent him to Dalmatia (2 Tim. 4:10), on the eastern shore of the
Adriatic Sea, north of Greece, part of present-day Yugoslavia.
69
Sunday
August 29
PAUL'S AUTHORITY (Titus 1:1).
Cretans who were present in Jerusalem at Pentecost (Acts
2:11) may have introduced the gospel to the island. Possibly
also Paul took the gospel to Crete during his last missionary
journey. (See
SDA Bible Commentary,
vol. 6, p. 107.)
By what familiar terms does Paul introduce himself in
his letter to Titus? Titus 1:1.
The analogy of slavery illustrates Jesus' complete surren-
der and dedication to His mission. (See Phil. 2:7, 8.) The
fundamental concept of Christian ministry is willing servanthood
and servitude. (See Matt. 20:25-28.) But it is well to remem-
ber: (1) The gospel is not exploitive. (2) The gospel does
not crush one's individuality; it enhances it. (3) One's
commitment and servitude must be voluntary, stemming
from a deep sense of appreciation and indebtedness for the
freedom that is beyond our human ability to obtain. (See
Rom. 6:23.)
"Before honor is humility. To fill a high place before men,
Heaven chooses the worker who, like John the Baptist, takes
a lowly place before God. The most childlike disciple is the
most efficient in labor for God. The heavenly intelligences
can cooperate with him who is seeking, not to exalt self,
but to save
souls."—Christian
Service,
p. 247.
Of what significance is Paul's claim to be an apostle of
Jesus Christ? Titus 1:1; Gal. 1:1.
"The authority of Jesus Christ, who personally commis-
sioned Paul to the apostolate (see on Col. 1:11, 12), is the
supreme authority of the eternal God. Paul's embassage is
from the Most High; his credentials were presented to him
on the Damascus road (Acts 9:15; 22:14, 15; 26:16, 17; Col.
1:1)."—SDA
Bible Commentary, vol.
7, p. 358. Paul's divine
credentials provide undisputed legitimacy to Titus' commis-
sion and authority as the gospel's ambassador on the island
of Crete.
What would you tell your neighbor to get him excited
about being a slave to Christ rather than a slave to sin?
70
Monday
August 30
THE AIM OF PAUL'S MINISTRY (Titus 1:1-3).
For what major purpose was Paul a servant and apostle of
Jesus Christ? Titus 1:1.
Randolph
0.
Yeager translates the verse: "Paul, God's serv-
ant and apostle of Jesus Christ to promote the faith of God's
elect and increase the understanding of the truth that com-
ports with godliness."—The
Renaissance New Testament.
The
all-consuming passion of Paul's life was winning souls to
Christ and nurturing their spiritual life. He knew that the
ultimate eternal existence of those who responded to the gos-
pel depended on their enduring to the end. (See Matt. 24:13.)
Paul strove "to further the faith of God's elect and their knowl-
edge of the truth" (Titus 1:1, RSV).
"The elect"
are those whom God foresaw would exercise
faith in Jesus Christ as Saviour and Lord. (See Rom. 8:29, 30;
1 Peter 1:2.)
"Knowledge of the truth which accords with godliness"
(Titus 1:1, RSV)
is not mere intellectual knowledge. It is
experiential knowledge—the experience of godliness by faith
in Jesus Christ. (Compare Rom. 10:8-10.)
How far-reaching and certain is the Christian hope that
Paul emphasized? Titus 1:2, 3 (compare 2 Tim. 1:9).
The hope of eternal life for every believer is founded on the
promise of God. This promise was made in the eternal ages
prior to Creation as God foresaw mankind's fall into sin and
humanity's reception of God's grace. (See Rom. 5:17.)
Eternal life begins now for those who believe in Jesus and
receive His Spirit into their hearts. (See John 3:36; 1 John
5:11-14.) "Those who see Christ in His true character, and
receive Him into the heart, have everlasting life. It is through
the Spirit that Christ dwells in us; and the Spirit of God,
received into the heart by faith, is the beginning of the life
eternal."—The
Desire of Ages,
p. 388.
Both the Father and Christ are referred to as Saviour from
whom come grace and peace (Titus 1:3, 4). "God Himself
was crucified with Christ; for Christ was one with the Fa-
ther."—Ellen G. White Comments,
SDA Bible Commentary,
vol. 5, p. 1108.
71
Tuesday
August 31
WHY PAUL LEFT TITUS IN CRETE (Titus 1:5).
For what reason had Paul left Titus in Crete? Titus 1:5.
"The job of an assistant left by Paul in such circumstances
would be specially trying and difficult. There would be, for
one thing, an almost inevitable drop in the spiritual tempera-
ture, when the personality of Paul was withdrawn. But the
teacher or helper was expected to stay and get on with the
work: he would try not merely to build up the faith of those
recently converted; he would also seek to work outwards,
evangelising neighbouring villages or towns."—A. E. Gould,
Little-Known Little Books of the Bible
(London: Independent
Press, Ltd., 1961), p. 135.
Evidently at the time of Paul's departure from Crete there
had not been opportunity to organize the Christian commu-
nity scattered "in every city" (verse 5).
For what three specific purposes did Paul ask Titus to
remain on Crete?
Titus 1:3
Titus 1:5
Titus 1:10,11
How extensive was the spread of the gospel in Crete? Titus
1:5.
A. E. Gould notes: "Within a few weeks or months of being
converted and baptized into the Christian faith, the new con-
vert would find himself witnessing to the name and power of
Christ to people who were exactly as he had been so short a
time before. It sounds a frightening kind of strategy to us,
perhaps, but psychologically, it is surely as sound as a bell. It
is the person who is encouraged to put his newfound faith
into words and actions at once, whose faith is strengthened
and built up by that very
process."—Little-Known
Little Books
of the Bible,
pp. 135, 136.
What could you—and will you—do this week to assist a
new believer in sharing his or her faith with someone?
72
Wednesday
September 1
HOW LEADERS SHOULD BE QUALIFIED (Titus 1:6-9).
The instruction given to Titus for the choice and appoint-
ment of leaders in the church was very similar to that which
Timothy was to follow in Ephesus. (See 1 Timothy 3.) Note
the contrasting characteristics—positive qualities that were to
be sought in a church leader, and negative characteristics that
were to be avoided.
List the positive character qualities that are to be possessed
by an elder or bishop. Titus 1:6-9.
Why do you think the character qualities related to the
elder's home and family life are important in an individual
who holds office in the church?
"There should exist in the minister's family a unity that
will preach an effectual sermon on practical godliness. As the
minister and his wife faithfully do their duty in the home,
restraining, correcting, advising, counseling, guiding, they are
becoming better fitted to labor in the church, and are multi-
plying agencies for the accomplishment of God's work out-
side the home. The members of the family become members
of the family above, and are a power for good, exerting a far-
reaching influence."—Gospel
Workers,
pp. 204, 205.
List three ways in which church leaders and members
can help to ensure that their children are a positive influ-
ence in the church community.
Itemize characteristics an elder should not have. Titus
1:7. What effect might such character weaknesses have upon
a church leader's ministry?
73
Thursday
September 2
FALSE TEACHERS SHOULD BE SILENCED (Titus 1:9-16).
What two purposes are served by church leaders who are
effective teachers of God's Word? Titus 1:9.
The best way to refute error is to present truth in a positive,
convincing manner. Attacks on false teachers can result in
controversy and division. H. M. S. Richards, Sr., once ad-
vised: "When you go before the people, don't tell them it's
not
this;
tell them it
is this!"
How effectively were these false teachers to be dealt with?
Titus 1:10-13.
Notice how they: (1) subverted, or overthrew, the faith of
whole households; (2) were unruly, or rebellious; (3) were vain
talkers; (4) were deceivers; (5) taught from questionable mo-
tives, "for filthy lucre's sake" (verse 11); (6) were spiritually
defiled (verse 15; compare 1 Timothy 4:2).
In contrast to these false teachers, Christians "must be first-
class advertisements for the faith they profess: they must com-
mend the gospel not only with their lips, but in their daily lives.
Their Christianity must be 'action, not diction.' "—A. E. Gould,
Little-Known Little Books of the Bible,
p. 137.
What was the issue that gave rise to Paul's statements
recorded in Titus 1:14-16?
The "gainsayers," or false teachers who opposed sound
doctrine, seemed to dog the footsteps of the apostles in every
place where the gospel was preached and accepted. These
opposers of truth cherished and propagated a mixture of
Jewish legalism, mysticism, and man-made teachings.
The "circumcision party" (verse 10, RSV) were legalistic
Jewish Christians who were propagating "Jewish myths" (verse
14, RSV). Evidently Jewish and Greek ideas were being com-
bined to direct believers away from the simple gospel of
salvation. (Compare 1 Tim. 1:3-7.)
What methods can the Christian church
not
use in silenc•
ing those who teach error?
74
Friday
September 3
FURTHER STUDY: Study in some reliable historical source
about the island of Crete—its early history, its peoples, its
customs and religion. This will give meaning to Paul's bold
assertion in Titus 1:12, 13 that the early Cretans were liars, evil,
and lazy. (A Bible dictionary or a history of Greece could be
helpful.)
Read the Scripture passage for this week again before com-
ing to the discussion questions below.
DISCUSSION QUESTIONS:
1.
Compare the counsel to Titus with that to Timothy on the
subjects raised in this week's lesson.
2.
Paul speaks of "sound doctrine" (Titus 1:9). Why is doc-
trine effective in winning and nurturing souls? What use
of Bible doctrine can render it ineffective?
3.
If you had been one of the Cretans who were popularly
referred to as "liars, evil beasts, lazy gluttons," how would
you have reacted?
4.
Review briefly the history of the "circumcision party'
mentioned in Titus 1:10. Can you identify parties like that
in the church today? How would you put into practice
Paul's counsel that they "must be silenced" (verse 11
RSV)?
5.
What is the practical use of Titus 1:2 in presenting the
gospel to others?
SUMMARY: Paul left Titus on the island of Crete to complete
his own unfinished task by the appointment of elders. Their
personal lifestyle and witness was to be effective not only for
the truth, but in silencing the disruptive and deceptive teach-
ings of opponents of the gospel. The word of truth was to be the
most effective means of counteracting error.
75
Lesson 11
September 5-11
Guidelines
to Christian Character
Sabbath Afternoon
READ FOR THIS WEEK'S STUDY: Titus 2:1-10.
MEMORY TEXT: "Show yourself in all respects a model of
good deeds, and in your teaching show integrity, gravity,
and sound speech that cannot be censured" (Titus 2:7, 8,
RSV).
KEY THOUGHT: Christian character stems from fellowship
with Christ that manifests itself in loving, loyal attitudes and
deeds.
CHRISTIAN BEHAVIOR is very much a part of sound
doctrine (Titus 2:1). Attitudes and behavior that God can
accept are inseparably linked with holiness. We are not holy
by nature; holiness (sanctification) is Christ's gift to us by the
Holy Spirit (1 Peter 1:1, 2; 2 Thess. 2:13). Holiness is evi-
denced through Christlike living.
The book of Hebrews speaks of "holiness, without which
no man shall see the Lord" (Heb. 12:14). Holiness is righteous-
ness. (See
Thoughts From the Mount of Blessing,
p. 18.) Right-
eousness (holiness), as Jesus defined it in the Sermon on the
Mount (Matthew 5), is a pure attitude of mind that manifests
itself in outward acts acceptable to God. Paul taught that
Christ died, "that the righteousness of the law might be ful-
filled in us" (Rom. 8:3, 4). Christ within is righteousness or
holiness within. The result is holy thoughts, words, and acts
directed by the Holy Spirit.
76
Sunday
September 5
CHRISTIAN CHARACTER: SENIOR MEN (Titus 2:2).
What character qualities were to typify the Christian
lifestyle of older men in the church? Titus 2:2.
Sober or temperate:
As pointed out in Lesson 5, the Greek
word
nephalios
means "without wine, temperate." Aged men
in Crete who had come to know Christ needed to forsake the
habits developed in their pre-Christian days. Indulgence in
the use of alcohol was thoroughly inconsistent with their new
life in Christ. The Bible commands total abstinence from alco-
hol.
Grave:
The Greek word means "worthy of respect or honor,
noble, dignified, serious." Aged men were to be worthy of the
respect that their seniority demanded. Dignity does not rule
out happy, joyful living. Rather, it facilitates real joy; it en-
ables its possessor to experience profoundly positive interper-
sonal relationships.
Temperate:
From the Greek meaning "prudent, thoughtful,
self-controlled." Compare this with 2 Timothy 1:7, where Paul
states that Christians have divinely bestowed mental and emo-
tional powers enabling them to cope with life's emergencies
and pressures.
In what three areas were elderly Christian men to be
"sound" or "healthy"? Titus 2:2 (last part).
"Soundness
in faith
means that
the older men
go on exer-
cising their faith, go on believing and trusting, in both the
normal life of the church (cf. 1 Tim. 2:2) and in its strenuous
endeavors and emergencies."—Ronald A. Ward,
1 and 2 Timo-
thy and Titus
(Waco, Tex.: Word Books, 1974), p. 251.
Soundness in
charity
or love is a vital need of the elderly
who, as a result of advancing years and declining physical
well-being, sometimes tend to be more faultfinding.
Patience:
The Greek word means "endurance, fortitude,
steadfastness, perseverance." This is one of the key character-
istics of God's people in the end-time. (See Rev. 14:12.) A
lifetime of patient endurance begets sterling character and a
spirit of hope. (See Rom. 5:3, 4.)
How should church members respond to an older man
who does not have the characteristics Paul commands?
77
Monday
September 6
CHRISTIAN CHARACTER: SENIOR WOMEN (Titus 2:3-5).
In what Christian virtues are older women admonished to
be strong? Titus 2:3, 4.
Women occupy a very important place in the home, in the
workplace, in society, and in the church. It has been aptly said:
"The hand that rocks the cradle is the hand that rules the
world." Perhaps more than anyone else, women mold the char-
acters of their children. Young mothers are children's earliest
teachers. While the Christian father is to be the priest of the
family, the mother has the privilege of weaving the likeness of
the divine into the fabric of her child's character.
Senior women are in an advantaged position to play a vital
role in the life of the church because of their maturity, sound
judgment, and deep understanding of life.
Titus was to exhort the older women not to be party to
malicious gossip. Compare this counsel to that which Paul gave
to younger women who were widows (1 Tim. 5:14, 15).
Read the chapters entitled, "Influence of the Mother" and
"Misconception of the Mother's Work" in
The Adventist Home,
pp. 240-247.
What specific teaching responsibilities do older women
have toward those who are younger? Titus 2:4, 5.
"The virtues of womanhood are best transmitted from one
generation to another by emotionally mature women who have
learned well the lessons of self-discipline and personal piety. It
is tragic for young women to assume the duties of wifehood
and motherhood without having been properly taught by pre-
cept and example the responsibilities of Christian woman-
hood."—SDA
Bible Commentary, vol. 7,
p. 364.
What enduring values would you consider to be vital to b(
passed on from one generation to another?
Is there a conscious commitment to and effort toward the
transmission of Christian virtues from the older to the younger
generation in your church? If not, what can you do to facili.
tate this?
How may a Christian mother in today's world cope with
increasing pressures and, at the same time, fulfill her mission
to her family? List some practical suggestions.
78
Tuesday
September 7
CHRISTIAN CHARACTER: YOUNGER WOMEN AND
YOUNGER MEN (Titus 2:4-6).
What behavior patterns are to characterize Christian young
women? Titus 2:4, 5.
In the Greek world of the early church it was rare for a self-
respecting young woman to be found alone outside the home.
In fact, she was seldom seen even in the company of male
family members.
Barclay throws light on Paul's position: "If the women of the
ancient Church had suddenly burst every limitation which the
centuries had imposed upon them, the only result would have
been to bring discredit on the Church and cause people to say
that Christianity corrupted womanhood. The life laid down
here seems narrow and circumscribed, but it is to be read
against its background."
Even so, the counsel is timeless. Barclay adds: "It is the
simple fact that there is no greater task, responsibility and
privilege in this world than to make a home. . . . There is in fact
nowhere where a truly religious life can better be lived than
within the home."—The
Letters to Timothy, Titus and Philemon,
p.
250.
Note that the phrase "obedient to their own husbands"
(Titus 2:5) may be translated "submissive to their husbands"
(RSV). In the light of the problems of some women mentioned
in 2 Timothy 3:6, 7, the counsel is entirely applicable. A woman's
submission to her wifely role does not imply inferiority to her
husband, any more than his submission to his role involves
inferiority to her.
To what was Titus to exhort young men? Titus 2:6.
Whereas older women were to be the example to younger
women, Titus was to provide the pattern of conduct for the
younger men (verse 7). Being young himself, he could be a
powerful influence for good. Young men are "to control them-
selves" (verse 6, RSV), "that the word of God may not be
discredited" (verse 5, RSV).
How may we apply the principles stated in Titus 2:4-6 to
life situations today? How may a working wife/mother have
the assurance that she is not putting aside her responsibil-
ity as a homemaker?
79
Wednesday
September 8
CHRISTIAN CHARACTER: THE CHRISTIAN TEACHER
(Titus 2:7, 8).
In what areas was Titus to be exemplary? Titus 2:7, 8.
"A pattern of good works":
Christian elders, pastors, or teachers
should ever be examples for others to follow. They are to be
leaders, but never dictators. (See Mark 10:42-45.) As
undershepherds, their greatest concern is for the spiritual
welfare of the flock. They are never to be driven or coerced.
Of a true shepherd Jesus said: "The sheep follow him: for they
know his voice. And a stranger will they not follow" (John
10:4, 5). Christ's indictment of false shepherds was that they
forsake the sheep to the destructive attacks of wolves (John
10:12).
"In doctrine sheaving uncorruptness, gravity, sincerity":
Titus
was to be dignified. Christian dignity is not arrogance or aloof-
ness. It is courtesy, consideration, and poise. The emphasis is
upon Titus' example as a Christian.
"Sound speech, that cannot be condemned":
"He must have a
sound message. The Christian teacher and preacher must be
certain to propagate the truths of the gospel and not his own
ideas. There is nothing easier for him than to spend his time on
side-issues; he might well have one prayer: 'God, give me a
sense of proportion.' The central things of the faith will last him
a lifetime. As soon as he becomes a propagandist either for his
own ideas or for some sectional interest, he ceases to be an
effective preacher or teacher of the word of God."—William
Barclay,
The Letters to Timothy, Titus and Philemon,
p. 253.
Why was this admonition to Titus so important? Titus 2:8,
last part.
Opponents of Bible truth, who find it difficult to find any-
thing wrong with the message, will sometimes attack the
character of the messenger. The slightest divergence from
strict Christian integrity on his or her part will be seized upon
as a means of discrediting the message.
How does Paul's counsel to Titus apply to our public
utterances and written statements today? What kinds of
speech or writing are likely to discredit the Advent message
in the minds of those not of our faith?
80
Thursday
September 9
CHRISTIAN CHARACTER: CHRISTIAN WORKMEN (Titus
2:9, 10).
We will relate Paul's counsel to Christian employees rather
than exclusively to "servants" or "slaves," referred to in the
Greek. The principles stated have universal application today.
What conduct was to characterize the service of employ-
ees? Titus 2:9, 10.
Paul's concern was that Christian employees should testify
to their faith, making "the teaching about God our Saviour
attractive" (Titus 2:10, NIV). Paul lists the character qualities
of Christian employees:
Obedient:
They are to be willing to be led and to do their
work in a manner required by the employer. Of course, such
obedience to a human employer must never countermand
supreme obedience to God. "Obeying the truth" (1 Peter 1:22,
NIV) might sometimes involve disobeying an order of a su-
perior. But we have the assurance that God will honor those
who honor Him. (See Dan. 3:16-18; 6:10.) This principle rules
out work on the Sabbath day (Ex. 20:8-11), but demands our
total commitment to the task on other days of the week.
Congenial:
Paul means "not contradicting" (verse 9, last
part) the employer, not taking a contrary position regarding
how the job is to be done. A Christian will have suggestions
when called for, but will not attempt to take the control of the
enterprise out of the employer's hands.
Strictly honest:
"Not purloining" (verse 10) means "not
putting aside for oneself, not misappropriating." The Chris-
tian employee will never take that which does not belong to
him; he will never misappropriate funds or help himself to
equipment or products. Nor will he steal time by attending to
his own interests while on the job.
Faithful:
The Christian employee will be loyal to his em-
ployer. He will "show entire and true fidelity" (verse 10,
RSV). This rules out unkind criticism of the boss or the prod-
uct. It rules out having a conflict of interests, or using confi-
dential knowledge of the business to advance one's own fi-
nancial or professional position.
Are you a model Christian employee? In what ways do
you measure up to the standard set by Paul's inspired coun-
sel? In what ways do you need to improve?
81
Friday
September 10
FURTHER STUDY: In relation to Paul's counsel to Titus, study
Peter's counsel regarding submission: 1 Peter 2:13-24. Read
"Business Principles and Methods" in
Education,
pp. 135-145.
DISCUSSION QUESTIONS:
1.
How should you respond if your employer ridicules your
religion?
2.
How would you act if the only way you could get a job
was to work on the Sabbath? Would you send your chil-
dren to school on Sabbath if it was demanded by the state?
Would you break the Sabbath commandment if secular
law required it? (Consider Rev. 13:16, 17.)
3.
Review the relationships Titus 2 says should exist
between old and young in the church. Are these re-
lationships preserved in your church? How would you
recommend that your church come more into line with
the divine counsel?
4.
How would you go about helping a husband who, on the
basis of Titus 2:5, makes unjust demands for obedience
from his wife? If asked, what counsel would you give
them?
SUMMARY: The development of Christian character formed a
large part of Paul's concern for the churches on the island of
Crete. The ultimate purpose of the word of truth (sound doc-
trine) that Titus was to teach and preach was the transforma-
tion of sinners into saints. The gospel of Christ is to be exempli-
fied and witnessed to by every age group in the church. The
gospel in action at home, in the church, and in the work place is
to counteract effectively the spurious doctrines of false teachers
and the prejudices of those not of our faith.
Lesson 12
September 12-18
Godly Living
Here and Hereafter
Sabbath Afternoon
READ FOR THIS WEEK'S STUDY: Titus 2:11-15.
MEMORY TEXT: "Who gave himself for us, that he might
redeem us from all iniquity, and purify unto himself a
peculiar people, zealous of good works" (Titus 2:14).
KEY THOUGHT:
We prepare for the second coming of
Jesus by receiving His saving grace as the power to overcome
sin and to do works that God can accept.
CHRIST MOTIVATES AND EMPOWERS US.
Paul con-
cludes chapter 2 of his letter to Titus by identifying the spirit-
ual and motivational force for Christians. Verse 11 presents
God's grace as the power for Christian living. Christian living
is not motivated by material advantages, but by the love of
God and the awareness of a high destiny at the second coming
of Jesus. To be like Jesus is an overriding priority for those
whom He has ransomed from sin.
To the believers in Philippi, Paul expressed his wish to "be
found in him, not having mine own righteousness, which is of
the law, but that which is through the faith of Christ, the right-
eousness which is of God by faith" (Phil. 3:9). The Christian's
deepest and most fervent desire is to "know him [Jesus], and
the power of his resurrection" (Phil. 3:10). Exemplary living,
not through our own efforts, but by His indwelling presence
and enabling power, is the Christian response to Christ.
83
Sunday
September 12
THE GRACE OF GOD REVEALED (Titus 2:11).
When did God favor humanity with the ultimate revela-
tion of Himself? Gal. 4:4 (compare Dan. 9:25). In what pro-
found and miraculous way did this revelation take place?
Matt. 1:21, 23 (compare John 1:14).
"Our little world is the lesson book of the universe. God's
wonderful purpose of grace, the mystery of redeeming love,
is the theme into which 'angels desire to look,' and it will be
their study throughout endless ages. Both the redeemed and
the unfallen beings will find in the cross of Christ their science
and their song."—The
Desire of Ages,
pp. 19, 20.
What eternally significant benefit did the incarnation
bring for humanity? Titus 2:11.
God's grace is His infinite mercy and love for lost human-
ity, made available, without any merit on our part, through
the sacrifice of Christ. Christ was "full of grace and truth"
(John 1:14), and He fills us with His fullness (verse 16). In
Christ the gift of God's grace paid the penalty for the sins of
all humanity (Rom. 5:15, 18; 1 John 2:2). But only those who
willingly "receive the abundance of grace and the free gift of
righteousness reign in life through the one man Jesus Christ"
(Rom. 5:17, RSV).
God's grace is both His favor manifested in Christ's objec-
tive work
for
us and manifested in His transforming, empow-
ering work
in
us. (See Acts 4:33; Rom. 12:6; 1 Cor. 1:4-7;
15:10; 2 Cor. 9:8, 14; 2 Peter 3:18.)
"Through the merits of Christ he [mankind] can be restored
to harmony with his Maker.
His heart must be renewed by divine
grace;
he must have a new life from above. This change is the
new birth, without which, says Jesus, 'he cannot see the king-
dom of God.'
"—The Great Controversy,
p. 467. "It is beyond
the power of man to conceive the high and noble attainments
that are within his reach if he will combine human effort with
the grace of God, who is the Source of all wisdom and
power."—Testimonies,
vol. 4, p. 446. (See Eph. 2:8-10.)
What can you do to experience more of the power of
Christ's grace in your life this week?
84
Monday
September 13
GOD'S GRACE MAKES GODLY LIVING POSSIBLE (Titus
2:12).
What kind of lives are lived by those who by faith re-
ceive the gift of God's grace? Titus 2:12.
As Christ rejected sin in all its forms, so His grace is the
power to enable us to do the same. As He overcame, so may
we (Rev. 3:21). When His "grace and peace" are "multiplied"
to us we have "divine power" for "godliness" and Christian
virtue (2 Peter 1:2, 3). When we partake of grace we are
"partakers of the divine nature, having escaped the corrup-
tion that is in the world through lust" (verse 4). This grace or
power is bestowed upon us by the Holy Spirit. The "Spirit of
grace" (Heb. 10:29) in the heart is Christ's presence bringing
the virtues listed by Paul.
What is the significance of the three virtues that Chris-
tians are to exemplify to the world around them? Titus 2:12.
Discretion:
"We should live
soberly."
The word refers to
prudence, wisdom, self-control. Grace-filled Christians have
wisdom to handle life's challenges. God's grace enriches them
"with all speech and all knowledge," so that they have the
spiritual gifts necessary for the fulfillment of God's will for
their lives (1 Cor. 1:4-7, RSV).
Righteousness:
Righteousness is purity, holiness, oneness
with the will of God. Justified believers are willing "slaves of
righteousness" (Rom. 6:18, RSV). Because God's law has been
written on their hearts by the Holy Spirit, they experience
righteousness of heart that emanates in righteousness of con-
duct. (See Rom. 8:9, 10; 10:6-10.) Thus they are qualified for
life both here and hereafter. (See Matt. 25:46.)
Godliness:
The Greek word means piety—total loyalty to
God revealed in scrupulous conduct.
"That the efforts of God's workers may be successful,
they must receive the grace and efficiency that He alone can
give. 'Ask, and ye shall receive' (John 16:24), is the promise.
Then why not take time to ask, to open the mind to the
impressions of the Holy Spirit, that the soul may be revived
by a fresh supply of
life?"—Testimonies,
vol. 7,
p. 251.
85
Tuesday
September 14
GRACE DIRECTS THE CHRISTIAN'S FOCUS (Titus 2:13).
To what event does God's grace direct the Christian?
Titus 2:13.
The believer saved by grace looks for, lives for, expects
the return of his Lord. The saving-grace revelation that
dispels moral darkness and lightens the pathway of regen-
erated sinners, makes them aware of the ultimate goal of
salvation. Paul focused the eyes of the Corinthian believers
upon the glorious final objective of saving grace when he
wrote, "For as in Adam all die, even so in Christ shall all
be made alive" (1 Cor. 15:22). He was referring to the never-
ending life that the saints will experience at the glorious
return of Jesus. This is the "blessed hope," the fulfillment
of which the believer earnestly anticipates and patiently
awaits.
"The hope of Christ's return has been the grand incentive
of the Christian faith for nearly 2,000 years, buoying the believer's
spirit and steeling his courage amid all the vicissitudes of life.
The dark moments of discouragement, disillusionment, or
sorrow in this life's experience are gloriously compensated
for by the Christian's hope in the second advent."—SDA
Bible
Commentary, vol. 7,
p. 366.
What is the goal of Christ's earthly and heavenly ministry?
John 14:1-3; Rev. 21:3.
Jesus was referred to in the Old Testament as Emmanuel,
"God with us." (See Isa. 7:14; Matt. 1:23.) When He left His
disciples to return to His Father, the angels reiterated His
promise by saying, "This same Jesus, which is taken up from
you into heaven, shall so come in like manner as ye have seen
him go into heaven" (Acts 1:11). The Scriptures leave no doubt
that Jesus longs to be reunited with those saved by grace
because of His sacrifice. In His mediatorial prayer shortly
before He gave His life as a ransom to save lost humanity, He
asked the Father that His disciples might share heaven with
Him. (See John 17:24.)
Where does "the blessed hope" come in your list of life's
priorities? What could you do this week to make this same
hope a reality in the lives of others?
86
Wednesday
September 15
A PEOPLE SAVED TO BE UNIQUELY CHRIST'S (Titus
2:14, 15).
To what lengths did Christ go when He "gave himself for
us" (Titus 2:14)? Heb. 2:16-18; 4:15; Phil. 2:6-8.
"Christ 'gave himself' as a voluntary sacrifice for His way-
ward creation. . . . In the person of Jesus Christ, God revealed
the love of the divine Father. . . . Christ's gift cancels all doubts
regarding the supreme splendor of God's love to those who
have disobeyed Him."—SDA
Bible Commentary, vol.
7, p. 367.
"Christ is the ladder that Jacob saw, the base resting on the
earth, and the topmost round reaching to the gate of heaven,
to the very threshold of glory. If that ladder had failed by a
single step of reaching the earth, we should have been lost.
But Christ reaches us where we are. He took our nature and
overcame, that we through taking His nature might over-
come."—The
Desire of Ages,
pp. 311, 312.
From what has Jesus redeemed us, and for what grand
purpose? Titus 2:14 (compare 1 Peter 2:24; John 10:10).
Christ's suffering on the cross was the ransom price paid to
deliver us "from all iniquity." Are we to be delivered from all
sin in this life or at the Second Advent? The Bible answer is
unmistakable: "As he who called you is holy, be holy your-
selves in all your conduct" (1 Peter 1:15, RSV).
"We are preparing to meet Him who, escorted by a retinue
of holy angels, is to appear in the clouds of heaven to give the
faithful and the just the finishing touch of immortality. When
He comes He is not to cleanse us of our sins, to remove from
us the defects in our characters, or to cure us of the infirmities
of our tempers and dispositions. If wrought for us at all, this
work will all be accomplished before that
time."—Testimonies,
vol. 2, p. 355.
How spiritually pure are God's people to be before the
second coming of Jesus? Eph. 4:13; 5:25-27.
Do you believe Christ can give you victory over all sin?
What will happen to God's people when they enjoy that
victory? (See
Early Writings,
pp. 270, 271.)
87
Thursday
September 16
A PEOPLE FOR HIMSELF (Titus 2:14, 15).
What did Paul mean when he described the lifestyle of
redeemed sinners as "a peculiar people, zealous of good
works" (Titus 2:14, last part)? Phil 2:15, 16 (compare 1 Peter
2:9; Rev. 1:6).
The word "peculiar" (Titus 2:14) translates the Greek word
meaning "chosen, special." The phrase may be translated:
"and to purify for himself a people that are his very own"
(NIV). We are Christ's very own for five reasons: (1) He
bought us from a life of sin by paying the ransom price on the
cross (1 Peter 1:18, 19). (2) When we seek His forgiveness, He
wipes out our guilt (1 John 1:9; Micah 7:19). (3) In response to
His offer, we invite Him to live in our hearts by the Holy
Spirit (John 14:18-23). (4) He gives us the power (grace) to
overcome sin that in our own strength we cannot conquer
(Jude 24; 1 John 5:4). (5) He works through us to demonstrate
the character of God to the world and to influence other souls
for His glory (Phil. 2:13; 1 Peter 4:11).
How did Jesus define the mission of the church? Luke
24:47, 48; Mark 16:15.
"In our own families may be souls hungry for sympathy,
starving for the bread of life. There may be children to be
trained for Christ. There are heathen at our very doors. Let us
do faithfully the work that is nearest. . . .
"But the command, 'Go ye into all the world,' is not to
be lost sight of. We are called upon to lift our eyes to the
'regions beyond.' Christ tears away the wall of partition,
the dividing prejudice of nationality, and teaches a love for
all the human family. He lifts men from the narrow circle
which their selfishness prescribes; He abolishes all territorial
lines and artificial distinctions of society. He makes no
difference between neighbors and strangers, friends and
enemies. He teaches us to look upon every needy soul as
our brother, and the world as our field.' "—The Desire of
Ages, pp. 822, 823.
Make a list of your opportunities to witness in a concrete
way to those in your neighborhood, at work, and in distant
places.
88
Friday
September 17
FURTHER STUDY:
In what three ways was Titus to convey
to the church the truths Paul had taught? Titus 2:15. Compare
2 Tim. 4:2, 3. Read "The First Evangelists" in
The Desire of
Ages,
pp. 353-358.
"Paul here gives three methods of teaching and leading
Christian congregations. Some church members are eager to
listen; others need additional urging and more direct counsel;
still others, for various reasons, need stronger admonition
coupled with incontrovertible evidence."—SDA
Bible Com-
mentary, vol. 7,
p. 367.
There might have been opposition from those who could not
stand sound doctrine, such as the false teachers we met in
chapter 1. But Titus was not to be daunted by such opposition.
He was to fulfill his duty irrespective of circumstances and
consequences.
DISCUSSION QUESTIONS:
1.
Why have the believers in the Advent message not yet
received the "latter rain" promised in Scripture and the
writings of Ellen White?
2.
Since God's grace can deliver us from sin, why don't we
have complete victory over all sin all the time?
3.
What is the relationship between overcoming sin and re-
ceiving the end-time seal of God?
4.
How would you help persons who complain that there
are sins in their lives that they cannot overcome?
SUMMARY:
Christians are God's special people, not because
of any merit of their own or because of their accomplishments.
The Creator Himself paid the ransom price for their redemption
from all sin. Jesus saves us from the power of sin and ordains us
as His special ambassadors. By the way we live, we are to
exemplify the character of God that Jesus so ably demonstrated
in His life on earth. The goal of the committed believer is the
realization of the "blessed hope" when Jesus comes to claim His
own.
89
4sisfifftg,..
Sabbath Afternoon
Lesson 13
September 19-25
Rebirth Is Renewal
READ FOR THIS WEEK'S STUDY: Titus 3.
MEMORY TEXT: "Not by works of righteousness which
we have done, but according to his mercy he saved us, by
the washing of regeneration, and renewing of the Holy
Ghost" (Titus 3:5).
KEY THOUGHT:
Spiritual rebirth by faith and daily living
by faith in Jesus Christ result in the power to follow the
inspired practical counsel given by Paul.
PAUL CONCLUDES HIS INSTRUCTION TO TITUS.
In
the concluding chapter of his Epistle to Titus, Paul reempha-
sizes the importance of exemplary living. In his relationships
with secular authorities the Christian should not only be above
reproach, but should "be ready to do whatever is good" (verse
1, NIV).
When we were living in habitual sin, we were ruled by our
passions and in constant conflict with our fellow human be-
ings. Then came rebirth and renewal by the inner saving work
of the Holy Spirit. The power to live as God instructs is
provided by the saving grace of Christ bestowed upon us by
the Holy Spirit. Salvation through Christ not only fits us for
worthy citizenship on earth, it makes us "heirs according to
the hope of eternal life" (verse 7).
Titus 3 provides one of Scripture's clearest statements of
salvation by grace resulting in good works.
90
Sunday
September 19
THE CHRISTIAN CITIZEN (Titus 3:1-3).
To what important civic duties should Christians attend?
Titus 3:1, 2 (compare 1 Peter 2:13-16; Rom. 13:1-3).
"Here is laid down the public duty of the Christian; and it
is advice which was particularly relevant to the people of
Crete. The Cretans were notoriously turbulent and quarrel-
some and impatient of all authority. Polybius, the Greek his-
torian, said of them that they were constantly involved in
'insurrections, murders and internecine wars.' "—William
Barclay,
The Letters to Timothy, Titus and Philemon,
p. 258.
Every new generation of Christians should be made aware
of its responsibilities to civil authorities. As Christians we are
to follow Scriptural principles under all circumstances. This
includes activity designed to improve the communities in
which we live and hearty support of those responsible for law
and order. If we isolate ourselves from community projects,
we automatically erect a barrier between the church and soci-
ety.
How does Paul summarize the personality and character
problems of those who do not know Christ? Titus 3:3.
There is a marked contrast between the attitudes and lifestyles
of unregenerate worldlings and born-again Christians. Be-
cause they are slaves to sin, "the works of the flesh" dominate
the lives of unbelievers. These works exclude the doers from
eternal life (Rom. 6:23; Gal. 5:21; Rev. 21:8). By contrast, "the
fruit of the Spirit" (Gal. 5:22, 23) characterizes the life of the
Christian. It is a life-experience of being "in Christ Jesus"
(Rom. 8:1), in which the Spirit enables and leads believers to
be "sons [and daughters] of God" (Rom. 8:14). The privilege
of belonging to the family of God is never achieved through
human effort or human goodness—it comes about by surren-
der to the will and power of God (John 1:13).
In what ways are you and your church involved in com-
munity services? What other kinds of activity can you think
of that would be a blessing both to the community and to
the church?
91
Monday
September 20
SAVED BY THE NEW BIRTH (Titus 3:4-6).
What method of seeking salvation is ruled out by the gos-
pel? Titus 3:4, 5 (compare Rom. 3:20; Gal. 2:16).
A man who is condemned to unconditional life in prison
can never earn his release by good behavior. Sinners who are
condemned to eternal death can never earn eternal life by
doing good works. Our efforts are always insufficient to pay
the penalty of sin. This does not mean that the Ten Command-
ments are no longer binding upon Christians. God's law is the
standard of righteousness to be obeyed by His people. (See
Rom. 3:31; 7:7; 8:3, 4; James 2:10-12; 1 John 2:4; Rev. 12:17.)
But it is not the required obedience that releases us from
condemnation to eternal death (Rom. 6:23). Christ's death
alone, when accepted in faith by sinners, releases them from
condemnation (Rom. 8:1). Then the law is established in their
hearts, and they willingly obey it as the standard for life
(Rom. 10:6-10).
What means does God's mercy lead Him to use in saving
us from sin and eternal death? Titus 3:5, 6.
Note the phrase, "Jesus Christ our Saviour" (verse 6, last
part). The most important truth in the gospel is that Christ
died for our sins and rose to be our heavenly Mediator (1 Cor.
15:1-4). Because of His sacrifice, Christ's salvation includes
the new-birth experience. The word translated "regeneration"
means "rebirth." (See Titus 3:5, NIV.) This involves "renewal
by the Holy Spirit, whom he poured out on us generously
through Jesus Christ our Savior" (verses 5, 6, NIV).
"In the new birth the heart is brought into harmony with
God, as it is brought into accord with His law. When this
mighty change has taken place in the sinner, he has passed
from death unto life, from sin unto holiness, from transgres-
sion and rebellion to obedience and loyalty. The old life of
alienation from God has ended; the new life of reconciliation,
of faith and love, has begun. Then 'the righteousness of the
law' will 'be fulfilled in us, who walk not after the flesh, but
after the Spirit.' Romans
8:4."—The
Great Controversy,
p. 468.
Are you being renewed daily by the Holy Spirit? (See
2 Cor. 4:16.)
92
Tuesday
September 21
SAVED BY JUSTIFICATION (Titus 3:7).
What term does Paul use synonymously with "saved"?
What are the immediate results of being saved? Titus 3:7.
The Greek of this verse may be translated: "so that having
been justified by His grace." It is incorrect to translate this
phrase: "so that we might be justified." The word "justified"
(verse 7) is used synonymously with the word "saved" (verse
5). Paul is saying: "He saved us . . . so that having been
justified. . . ." In other words,
Justification is salvation.
(Com-
pare Rom. 3:24; Gal. 3:11-14.)
How were we saved? "By the washing of rebirth and re-
newing of the Holy Spirit" (Titus 3:5). But God's saving act is
His justifying act. Therefore we were justified by spiritual
rebirth, the renewing of the Holy Spirit. Jesus told Nicodemus
how to be saved (John 3:1-16). Paul repeated the message
using somewhat different imagery.
Study these other passages of Scripture that identify jus-
tification with the new birth: Gal. 2:16, 19, 20; 3:1-3, 6-9, 14;
Rom. 6:6, 7.
To be justified (Gal. 2:16) is to die to the law so that you
might live for God (verse 19); it is to be crucified with Christ,
so that Christ may live in you (verse 20). Justification is begin-
ning anew with the Holy Spirit (Gal. 3:1-3); it is believing God
as Abraham did, so that "the blessing of Abraham might
come upon [you]" —"the promise of the Spirit through faith"
(Gal. 3:14, RSV).
The death of the "old man" (Rom. 6:6) is the new birth
experience. To an unconverted man Ellen White wrote: "You
know not what true conversion is. The old man is not dead in
you."—Testimonies,
vol. 2, p. 323. Romans 6:7 translates liter-
ally: "For he who died, has been justified from sin." The
person who has died to sin has been born again or justified.
"Those who know not what it is to have an experience
in the things of God, who know not what it is to be justified
by faith, who have not the witness of the Spirit that they
are accepted of Jesus Christ, are in need of being born
again."—Ellen G. White,
Signs of the Times,
March 8, 1910.
.
93
Wednesday
September 22
WHAT ELSE IS INVOLVED IN JUSTIFICATION?
What two
legal
acts does God perform when He justifies
us? (1) Acts 13:38, 39; Rom. 4:6-8; (2) Rom. 4:3, 23-25.
Justification is forgiveness for sin. Forgiveness involves
both a legal and an experiential aspect. Our guilt is legally
abolished when Christ forgives our sin, because He suffered for
it on the cross. (See 1 John 2:2; 4:10.) And when God forgives,
He not only destroys our past guilt, He transforms our hearts
by the Holy Spirit.
"God's forgiveness is not merely a judicial act by which He
sets us free from condemnation. . . . It is the outflow of
redeeming love that transforms the
heart."—Thoughts
From
the Mount of Blessing,
p. 114.
Since justification is forgiveness, justification includes trans-
formation of heart.
Justification also involves the perfect righteousness of Christ
counted for the believing sinner. "Christ's righteousness is
accepted in place of man's failure, and God receives, pardons,
justifies, the repentant, believing soul, treats him as though he
were righteous, and loves him as He loves His Son. This is how
faith is accounted righteousness."—Selected
Messages,
book 1, p.
367.
Thus, when God justifies us, He does three things: (1) for-
gives our sin, (2) counts Christ's perfect righteousness for us,
(3) gives us the new-birth experience.
Is this the Reformation understanding of Justification? In a
number of places in his writings, Luther identified justification
with the new birth. For example: "Justification is in reality a
kind of rebirth in newness, as John says: who believe in his
name and were born of God [John 1:12-13; 1 John 5:1]. There-
fore, Paul calls baptism the 'washing of regeneration and re-
newal' [Titus 3:5] and Christ himself says, 'Unless one is born
anew, he cannot see the kingdom of God' [John 3:3]. . . . By the
same Spirit we are called righteous, a new creature of God and
the first fruits of God's creatures, who according to his will
brought us forth by his Word [2 Cor. 5:17; Jas. 1:18]."—"Theses
on Faith and Law," 1535,
Luther's Works,
vol. 34, p. 113.
Similarly, John Calvin saw justification as "mystical union"
with Christ by the indwelling of the Holy Spirit. (See
Institutes
III.xi.9-10.) Calvin taught that the righteousness of God is con-
ferred upon the believer in justification. (See his
Commentary on
Romans,
comments on Romans 3.)
94
Thursday
September 23
FINAL COUNSELS TO TITUS (Titus 3:8-14).
How important was it that Titus should affirm to the be-
lievers the saving
justifying work of Christ? Titus 3:8, 14.
The whole purpose of Christ's work for us, including His
transforming work in our hearts, is that we might have power
to live according to His will. He lived and died "in order that
the righteous requirements of the law might be fully met in
us, who do not live according to the sinful nature but accord-
ing to the Spirit" (Rom. 8:4, NIV).
The immediate result of the new birth, which is included in
justification, is holiness of heart and holiness of behavior. (See
Rom. 6:17-22.) Without a daily renewal of the justifying new-
birth experience, we lack the power to do good works. Paul's
counsel to Titus emphasized the importance of good works;
the Cretans were to avoid evil in all its forms. But how? The
new birth provides the power. (See 1 Cor. 6:9-11.)
How are believers to treat an individual who promotes
divisive and profitless issues? Titus 3:10.
Paul reminds Titus once again of the ever-present trap into
which all workers for Christ can fall. Verse 9 lists four areas in
which it is both futile and hazardous to enter: (1) foolish
questions, (2) genealogies, (3) contentions, and (4) strivings
about the law.
Compare Paul's counsel to Timothy:
1 Timothy 1:4: The gospel worker is not to "give heed" to
such things. Preoccupation with inconsequential arguments
does not edify. They serve only to tear down the faith of
believers.
1 Timothy 6:4: People who push unbiblical issues to the fore-
front are usually motivated by personal pride, and are
ignorant of the truths that really count.
2 Timothy 2:22, 23: Avoiding controversy, Timothy was to
seek righteousness, faith, love, and peace.
What do you think is incorporated in the term "good
works" (Titus 3:8, 14)? Are our thoughts and words included
in this term? Is it possible to maintain good behavior with-
out having good thoughts?
95
Friday
September 24
FOR FURTHER STUDY: Study Romans 6 on the results of
justification for the way we live. Read the chapter entitled "The
Test of Discipleship"
in
Steps to Christ,
pp. 57-65.
DISCUSSION QUESTIONS:
1. How would you answer a person who argues that includ-
ing the new birth in justification is to reject the Reforma-
tion and to favor the Council of Trent position?
NOTE: (1) Paul included the transforming work of the
Holy Spirit in the new-birth experience as part of his defini-
tion of justification by faith. (2) The leading Reformers of the
sixteenth century (Luther and Calvin) defined justification as
both legal and experiential. They saw the new birth as in-
cluded in God's justifying act. (3) The Council of Trent (1545-
1563) included the new birth in justification. But the fathers of
Trent were influenced by the theology of Thomas Aquinas.
They viewed the new birth as the process by which the soul is
made intrinsically righteous, giving it the inherent ability to
do works that earn merit with God. (4) The Bible and Refor-
mation position is quite different: We remain intrinsically,
inherently fallen human beings who are now indwelt by Christ.
His presence in our hearts by the Holy Spirit is our righteous-
ness. The new birth, which is included in justification, brings
Christ by the Holy Spirit to our hearts. Our works are never
meritorious; they are the result of Christ living out His life
through us.
2.
When would you consider it justifiable for a church con-
gregation to ask an individual to forfeit his church mem-
bership? Consider this question in relation to the counsel
contained in Titus 3:10, 11.
3.
Which Scripture texts would you cite to explain salvation
to an earnest inquirer?
4.
How would you present a balanced view of the place of
Christian obedience to God's law to someone who think
s
the Ten Commandments were abolished at the cross?
SUMMARY: In this final chapter of Paul's letter to Titus, Paul
reminds the Cretan Christians of their duties as Christian citi-
zens. Christ is able to save all who come unto God through Him
and to give them the grace to live exemplary lives.
96
Lessons for Fourth Quarter, 1993
Sabbath School members who have not received a copy
of the adult Sabbath School lessons for the fourth quarter
of 1993 will be helped by the following outline in studying
the first two lessons. The title of the series is
God's Build-
ers.
This quarter's lessons cover the books of Ezra and
Nehemiah.
First Lesson: Builders for God
MEMORY TEXT:
Isaiah 6:8
Theme:
Who is a builder for God? Why can ordinary
persons do great exploits for God and others?
READ FOR THIS WEEK'S STUDY:
Ezra 2:1, 2; 3:8;
7:6, 11; Neh. 1:11; 5:14; 8:1, 2; Dan. 8:2-4, 20; Hag.
1:1.
Second Lesson: Going Home
MEMORY TEXT:
Psalm 126:1, 2
Theme:
Permission to return to Judah astonished and
excited the exiles, yet only a few thousand actually
went home. Likewise, God's people will be delirious
with happiness when Jesus appears in glory. What
preparation is necessary for participation in heaven's
homecoming?
READ FOR THIS WEEK'S STUDY:
Ezra 1, 2.
Lessons in Braille
The regular Adult Sabbath School Lessons are available
free each month in Braille and 16 2/3 rpm records to blind
and physically handicapped persons who cannot read nor-
mal ink print. This includes individuals who, because of
arthritis, multiple sclerosis, paralysis, accident, old age,
and so forth, cannot hold or focus on normal ink-print
publications. Contact the Christian Record Services, Box
6097, Lincoln, NE 68506.
97
4
114
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JAN FEB MAR 1992
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derive the beauty, power, and presence of God from the pages of
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(Quarterlies are also available in Samoan, Spanish, Czech, Ukrainian,
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To order, see your church personal ministries
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© 1992 Pacific Press Publishing Association 2402a
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SOUTH PACIFIC DIVISION
Papua
New Guinea
French Polynesia
o
O
o
0
0
.
Cook Islands
*0
°
(;)••
cioct).
AUSTRALIA
Vanuatu
CJ'
Fiji Islands
o
Tonga Islands
New Caledonia
0
0
Kiribati
0
i,
Tuvalu
Samoa Islands
0
New South Wales
Adelaiae
Sydney
Auckland
New Zealand
Unions
Churches
Membership
Central Pacific
170
28,342
Papua New Guinea
538
124,102
Trans-Australian
191
20,132
Trans-Tasman
287
36,630
Western Pacific
195
29,383
North Solomons Mission
35
5,103
Totals June 30, 1991
1,416
243,692
1,237.408
4.060.916
8,994,810
11,306.025
721.344
170.155
26.490,658
Tasmania
Wellington
Christchurch
Dunedin
7